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P  R  E  F  AC  Et^ 

^NHcf  .He  Re,„e„a  A.^gr^      ^ 

H  a  Sermons  hasS  endeared  himfeif%jne  By 
^.w^  fome  PoEMSj  which  he  publiihelitftltier 
the  Name  of  Gofpel-Sonnets,  This  being  a 
Word  very  old  in  the  Englijh  Tongue,  and  ne- 
ver, as  I  remember,  ufed  in  religious  Matters^  I 
cannot  but  fear,  that  as  the  Title  was  not  well 
underftood,  that  excellent  Work  will  be  lefs  en-? 
quired  for.  I  would  therefore  take  this  Oppor- 
tunity oi  recommending  what  I  have  fo  much 
admired,  thofe  Hymns  and.  Spiritual  Songs, 
for  the  Sweetnefs  of  the  J^erfe^  the  Difpojttion  of 
the  SubjeBsy  the  Elegance  of  the  Co?npoJition^ 
and,  above  all,  for  that  which  animates  the 
whole,  the  Savour  of  divine  and  experimental 
Knowledge,  As  Poetry  has  very  often  no  more 
in  it  than  great  and /welling  Words  of  Vanity^ 
diftorted  Images,  and  monftrous  Allulions  ;  .fo 
it  is  a  Pleafure  to  fee  the  Things  of  another 
"World  delivered  without  any  heatheniih  Figures 
and  Phrafcs,  but  in  fuch  an  Adorning  as  be- 
comes the  Gofpel  of  Jesus  Christ. 

Thefe  Sermons  were  printed  at  feveral  Times 
in  Scotla?7d.    They  aire  coUeded  from  a  greater 

A  2  Number 


ii  PREFACE. 

Number,  and  I  could  have  wiflied  they  had 
been  ranged  in  fuch  an  Order  as  would  agree 
to  the  Times  of  preaching  ;  and  had  I  k^n 
them  before  they  were  committed  to  the  Prefs 
in  London^  I  would  have  taken  the  Libe/ty  ei- 
ther to  have  alter  d  or  explained  fome  Phrafes 
that  are  never  heard  in  the  Souths  tho'  no  t  only 
common  but  very  expreffive  in  the  North. 

The  Reader  may  be  furprized  at  t]\Q  familiar 
Enlargements  that  feem  to  draw  out  thefe  Dif- 
courfes  to  a  greater  Length  ;  but  that  will  be 
no  Offence,  if  he  conliders,  that  not  one  of  them 
was  ever  defigned  for  the  Prefs,  nor  writ  out  by 
the  Author  in  that  view.  Thefe  are  only  a 
Tranfcript  of  his  original  Preparations  by  fome 
that  were  able  to  read  his  fhort-hand,  which 
he  looked  over,  and  then  left  them  to  the  Dif- 
pofal  oi  particular  Friends.  He  himfelf  never 
made  a  GolleEiion  of  them,  though  without  his 
Knowledge  they  have  had  fever al  Editions, 

The  fame  Account  may  be  given  of  Mr. 
Ebenezer  Erjkine's  Sermons.  They,  with  feve- 
ral  others,  were  defigned  for  a  large  unlearned 
Audience^  and  have  been  greatly  bleffed  to  the 
Edif  cation  of  many,  efpecially  the  Poor  of  the 
Flock, 

I  am  told  by  the  Author^  (  Mr.  /?.  E.  )  that 
he  and  his  Colleague  have  their  JVork  among 
Seven  Tboufand  Perfons^  whom  they  exannne. 

And 


PREFACE. 


Ill 


And  as  thefe  Sermons  were  preached  on  Sacra- 
mental  Occajions^  it  may  be  proper  to  acquaint 
the  Reader  with  their  Method^  becaufe  it  is  fo 
different  from  what  obtains  among  us  here. 
For  almoft  a  Year,  there  is  a  particular  Exami- 
nation of  all  thofa  whopropofe  themfelvc:)  to  be 
Cofmntinicants  ;  and,  after  the  Miniftcrs  are  fa- 
tisl^y'd  about  their  Knowledge^  the  Names  of  the 
Ferfofis  are  read  over,  that  there  may  be  a  pro- 
per Enqtciry  into  their  Converfation  ;  and  lb 
they  are  either  rejected  or  received  by  the  Voice 
of  the  People. 

In  moft  Places  the  OrdinaiKe  of  the   LordV 
Supper  is   adminifier'd  but  once  a  Year,  in  the 
Summer,   which  makes  a  great   ConJlue?2ce    of 
Hearers andCo?n?nunicantSy2inA  efpecially  where 
the  Solemnity   is  ferved  by  thofe  who  have  con- 
tended earneftly  for  the    Faith  once  delivered  to 
the  Saints  ;    fo  that  by  a  Circulation   of  thefe 
Meetings,  they  have  an  Opportunity  of  frequent 
eating  that  Breads  and  drinking  that  Cup^  du- 
ring the  Seafon.   The  People  who  live  in  neigh- 
bouring  Congregations  do  ufually    meet   their 
own   Minifters  in  the    Place    of  general  Con- 
courfe,    or    otherwife  they  bring  Tokens  along 
with  them  from  thofe  who  are  latisfy'd  in  them. 

The  Numbers  on  thefe  Occafions  are  often- 
times fo  great,  that  they  are  obliged  to  have 
a  tent  fet  up  on  the  outfide  of  the  church,  for 

the 


iv  PREFACE. 

the   Service  of  fuch  as  could  not  find  Room 
within. 

The  firft  of  thefe  DifcourfeSy  as  they  now 
ftand,  was  deHvered  in  three  Sermons  on  Sa- 
ttirday^  Lord's-Day,  and  Monday  ;  and  thus  it 
was  in  moft  of  the  reft.  As  to  the  little  Pre- 
face  before  the  fecond  Work^  it  might  have  been 
dropt  in  this  Edition,  as  it  relates  to  an  Affair 
not  known  in  England^  and  haf)pened  lome^ 
time  ag5  in  Scotland,  Thefe  Things  i  thought 
proper  to  be  mentioned,  which  I  do  upon  the 
befl:  Information. 

The  Sermons  have  no  need  of  ,my  Recom- 
mendation, You  will  find  in  them  a  faithful 
Adherence  to  the  Defign  of  the  Gofpel,  a  clear 
Defence  of  thofe  DoBrines  that  are  the  Pillar 
and  Ground  of  Truths  a  large  Compafs  of  Tho't, 
a  ftrong  Force  of  Argument,  a  happy  Flow  of 
Words  that  are  both  judicious  and  familiar. 

May  the  Lord  of  the  Harveji  long  continue 
fuch  faithful  Labourers,  and  encreafe  both  their 
Numbers  and  their  Succeffes  ;  that  though  it  is 
not  likely  I  fiiall  gyqv  fee  the  Faces  of  thefe  Bre- 
thren in  the  Flefo^  I  hope  our  Hearts  may  be 
comforted,  being  knit  together  to  the  Acknow- 
ledgement of  Christ  Jesus;  to  whom  be 
Glory   for  ever  and  ever. 


London,  March  3. 
1737-8. 


Thomas  Bradbury. 


The     CONTENTS. 

I. 

THE  main  Queflion  of  theGofpel-Catechifm,  What  think 
YE  OF  Christ  ?  being  the  fubftance  of  feme  Sermons  on 
Matth.  xxii.  42.  — ■  What  think  ye  of  Chrijl  ?        Page  i 
By  Mr.  Ralph  Erskine. 
11. 
Chrift  in  the  Believers  Arms.     In  a  Sermon  on 
Luke  ii.  28.  '^hen  took  he  him  up  in  hisArms^and  hleffed  God.    79 
By  Mr.  Ebenezer  Erskine. 
III. 
The  rent  Vail  of  the  Temple  :  Or,  Accefs  to  the  Holy  of  Holies 

by  the  Death  of  Chrift.     In  a  Sermon  on 
Matth.  xxvii.  51.  And  behold  the  Vail  of  the  'Temple  was  rent  in 
tzvainfrom  the 'Top  to  the  Bottom.  11 1 

IV. 
Chrift  the  Peoples  Covenant.     In  fome  Difcourfes  on 
Isaiah  xlii.  6.  I  will  give  thee  for  a  Covenant  of  the  People.'  143 

V- 

The  Comer's  Conflid :  Or,  the  Beginner's  Battle  with  the  Devil, 

when  efTaying  to  come  to  Chrift  by  Faith.    In  two  Sermons  on 

Luke  ix.  42.   And  as  he  was  yet  a  coming,  the  Devil  threw  him 

down,  and  tare  him.     The  firft  Serm.  206  The  fecond  21^ 

VI. 
The  female  Preacher  -,  Or,  the  Woman  of  Samaria's,  Sermon  to 
the  Men  of  the  City ;  or,  the  felf-humbling  and  Chrift- exalting 
Influence  of  divine  Difcoveries.     In  a  Sermon  on 
John  iv.  29.  Come ^  fee  a  Man  which  told  me  all  Things  that  ever 
I  did,  is  not  this  the  Chrijl  ?  226 

By  Mr.  Ralph  Erskine. 
VII. 
Couragious  Faith.     In  a  Sermon  on 
Psalm  xxiii.  4.  2''ea,  tho'  Iwalkthro^  the  Valley  of  the  Shadow  of 
Death,  I  will  fear  no  Evil:  for  thou  art  with  me,  thy  Rod  and  thy 
Staff  they  comfort  me.  268 

VIIT. 
The  Believer's  Journey  from  the  Wildcrnefs  of  this  World  to  the 

heavenly  Canaan.    Being  the  Subftance  of  fome  Sermons  on 
Song  viii.  5.    PVho  is   this  that  cometh  up  from  the  IVtldernefs 
leaning  upon  her  beloved.  293 

Ia. 
God's   little  Remnant  keeping  their  Garments  clean  in  an  evil 

Day.     In  a  Sermon  on 
Rev.  iii.  4.  TLou  haji  a  few  Names  even  in  Sardis,  which  have  not 
defiled  their  ^  Garments  -,  and  they  fJjall  walk  zvith  me  in  white  : 
for  they  are  worthy  ^A-^ 


The    CONTENTS. 

X. 
The  Wind  of  the  Holy  Ghoft  blowing  upon  the  dry  Bones  in  tine 

Valley  of  Vifion.     In  a  Sermon  on 
EzEK.  xxxvii.  ^.  Come  from  the  four  Winds  ^0  Breathy  and  breathe 
upon  thefeflain,  that  they  may  live.  9jj± 

XI. 
The  grones  of  Believers  under  their  Burdens.     In  a  Sermon  on 
2  Cor.  v.  4.  We  that  are  in  this  'iaheryt^ck  do  grone  being  bur- 
dened.  ^qj 

ByMr.  Ebenezer  Erskine. 
XII. 
Law-Death,  Gofpel-Life  :  Or,  The  Death  of  legal  Righteoufnefs, 
the  Life  of  Gofpel-Holinefs.     Being  the  Subftance  of  feveral 
Sermons  on 
Gal.  ii.  19.  I  thro"  theLaw  am  dead  to  the  Law,  that  I  might  live 
unto  God.  41 5 

XIII. 
The  Harmony  of  the  divine  Attributes  difplay'd,  in  the  Redemp- 
tion and  Salvation  of  Sinners  by  Jefus  Chrift.    In  a  Sermon  on 
Psalm  Ixxxv.  10.  Mercy  and  Truth  are  met  together  :  Righteouf 
nefs  and  Peace  have  kiffed  each  other.  498 

XIV. 
The  befl  Bond,  or  fureft  Engagement.     In  a  Sermon  on 
Je REM.  XXX.  21.  For  who  is  this  that  engaged  his  Heart  to  ap- 
proach unto  me  ?  faith  the  Lord.  542 
And  a  Discourse  after  the  folemn  Work. 

XV. 
The  gradual  Conqueft  :    Or,   Heaven  won  by  little  and  little. 

In  two  Sermons  on 
Deut.  vii.  22.  And  the  Lord  thy  God  will  put  out  thefe  Nations  be- 
fore thee  by  little  and  little.  588 
By  Mr.  Ralph  Erskine. 
XVI. 
The  Rainbow  of  the  Covenant   furrounding   the  Throne  of 

Grace.     Being  the  Subftance  of  fome  Sermons  on 
Rev.  iv.  3.  —  And  there  was  a  Rainbow  round  about  the  Throne^ 
in  fight  like  unto  an  Emerald.  6j^6 

By  Mr.  Ebenezer  Erskine. 


The 


Tthe  main  §lueftion  of  the  Gofpel-Cate-r 
chiftfiy  What  think  ye  of  Christ  ? 


BEING 


The  Subftance  of  fome  SERMONS  preached 
at  Port77ioah^  &c.  on  a  Sacramental  Occafion. 


By  the  Reverend  Ralph  Erskine,   M.  A. 


M  A  T  T  H.      XXII.    42. 

What  think  ye    of   CHRIST? 

Y  friends,  if  you  have  any  regard  to  the  voice  of 
^3©S?Si^^  the  Son  of  God,  fpeaking  to  you  in  this  text,  then, 
l^?vr'  A/T/u^X^'^  to  be  fure,  the  application  of  it  is  begun,  before 
^W^^'^P^  ever  we  come  to  the  exphcation  of  it.  And  in- 
^^Ivillfe^  deed,  if  the  Lord  himfelf  would  open  and  apply 
^s\S!,^'i5ri^^^)  it  to  you,  you  would  fee  more  in  it  than  we  can 
tell  you.  Perhaps  many  that  are  here,  when  the  minifter  reads 
his  text,  turns  up  their  Bibles,  and  put  a  mark  upon  the  place  of 
Scripture :  Very  well,  but  then  they  think  there  is  the  minifler's 
text,  and  fo  no  more  of  it  ;  as  if  it  were  only  the  minifter's  con- 
cern, or  at  moft,  that  it  is  only  the  minifter's  bufinefs  to  fpeak  to 
his  text,  and  their  bufinefs  to  hear  what  he  fays.  But,  my  friends, 
you  ought  to  know,  that  you  have  here  more  than  a  text  -,  and 
it  IS  my  bufinefs  at  this  rime,  not  only  to  read  you  a  text,  but  to 
afk  you  a  queftion  ;  and  I  cannot  refume  my  text,  without  pro- 
pofing  it,  iVhat  think  ye  of  Chrijl  ?  And  it  is  your  bufinefs,  not 
only  to  hear  ferioufly  what  is  faid,  but  to  anfwer  folemnly  before 

B  God 


2  The  main  Q^uestion, 

God  what  is  ask'd,  namely,  l^hat  think  ye  of  Chrift  ?  If  you  un- 
derftand  it  only  fimply  as  my  text,  you  will  think  your  felves 
little  concerned  with  it ;    but  if  you  apprehend  it  as  Chrift's 
queflion  to  you,  then  your  Concern  is  great.  It  is  not  my  que- 
ftion  only,  but  as  Chrift  propofed  it  to  the  Pharifees  here,  fo 
your  hearing  it  repeated  to  you  in  Chrift's  name,  and  from  his 
word,  makes  it  his  queftion  to  you,  PFhat  think  ye  of  Chrift  ? 
At  fuch  folemnities  as  this,  you  have  occalion  to  hear  much  of 
Chrift;  but  now  the  queftion  is.  What  think  ye  of  Chrift,  of 
whom  you  hear  fo  much  ?  Many  people,  the  more  they  hear 
of  Chrift,  the  lefs  they  think  of  him;  like  If meJ,  when  they  had 
the  manna  fo  plentifully  rained  down  about  their  tent-doors, 
they  thought  very  little  of  it  :    But  woe  will  be  to  you,  who 
hear  much  of  Chrift,  and  yet  think  little  or  nothing  of  him.  If 
any  man  love  not  our  Lord  Jefus  Chrift,  fays  the  Apoftle,  if  he 
hath  no  efteem  of  him,  let  him  be  Anathema  Maran-atha.   Ifyou 
have  the  facramental  fupper  in  view,  you  know  Chrift  hath  or- 
dered you  to  fearch  and  try  before-hand,faying,Lef  a  man  examine 
himfelf,  and  fo  let  him  'eat.     And  now,  if  you  would  examine  to 
purpofe,  I  cannot  fee  a  more  fliort  and  fubftantial  queftion  in 
all  the  Bible,  to  try  yourfelves  by,  than  this  is,  IVhat  think  ye 
tf  Chrift  ?    Solomon  fays,  Prov.  23.  j.  As  a  man  thinketh  in  his 
heart,  fo  is  be;  where  he  declares  the  man's  ftate  to  be  accord- 
ing as  the  thoughts  of  his  heart  go.      Now,  fo  it  is  here ; 
truly  according  as  you  think  in  your  heart,  efpecially  concern- 
ing Chrift,  fo  are  you,  and  fo  is  your  ftate  in  God's  fight :  Ac- 
cording as  you  think  highly  and  duly  of  Chrift  or  not,  fo  are 
you  either  a  gracious  or  a  gracelefs  man,  either  a  believer  or 
unbeliever,  either  a  man  fit  to  goto  a  communion-table  or  not; 
and  therefore  inquire  into  it,  What  think  ye  of  Chrift  ?  The 
trial  here  comes  to  a  narrow  point,  wherein  God  only  can  be 
the  witnefs,  who  will  be  the  judge.      You  may  deceive  men 
with  your  words  and  works,  which  is  all  we  ha^^e  to  know  you' 
by ;    but  here  you    are  called  to  try   your  felves  by  your 
thoughts,  before  that  God  who  fearches  the  heart,  and  fees 
the  thoughts,  What  think  ye  of  Chrift   ? 

Theoccafion  of  Chrift's  propounding  this  queftion,  was  this, 
the  Pharifees  hd.d  propofed  feveral  queftions  to  him  concerning 
the  law,  by  which  they  thought  to  have  expofed  him,  while 
yet  they  did  but  expofe  themfelves;  particularly  from  ;;fr/f  15, 
and  downward,  thinking  to  intangle  him,  they  fent  forth  th^r 
difciples  with  the  Herodianiy  faying^  Mafter,  ij^hat  thinkeft  thou  ?  is 

it 


What  think  ye  of  Cn^HT  7  3 

it  lawful  to  give  tribute  to  Casfar  or  not  ?  what  is  latvftd  ?  or^nihatfays 
the  law  concerning  thisl  Chrift  anfwers  the  queftionto  their  afto- 
niflimencandconfufion.  Again,  from  ver.  23.  and  downward, 
the  Sadducees,  who  denied  the  refurreftion,  come  to  him  with  a 
queftion  on  that  head;  and  they  flart  a  difficulty  out  of  the  law  of 
MofeSy  which  they  thought  was  irreconcilable  with  thedoftrine 
of  the  refurre6lion ;  But  Chrift  anfwers  that  alfo,  and  puts  them  to 
filence.  Again  afterwards,  from  ^;^r/^  34,  and  downwards,  the 
Pharifecs  finding  that  the  Sadducees  were  filenced  by  him^they  ga- 
ther together  their  forces  to  puzzle  and  tempt  him;  and  one  of 
them  that  was  a  lawyer  comes  with  another  queflion  to  him,  {"ay- 
mg,MaJler,what  is  the  great  commandment  in  the  law'?  Now,  they 
having  asked  fo  many  queflions  of  him,  and  he  having  anfwered 
them  all,  it  was  time  for  him  to  ask  them  a  queftion ;  and  he  does 
it  while  they  are  gathered  together  in  confederacy  againfl  him : 
Tho' their  forces  were  unite,  and  every  one  prefenttohelpano- 
ther,yet  he  puzzles  them;forGod  delights  to  baffle  his  ad  verfaries 
and  conquer  hisenemies,  when  they  think  themfelves  ilrongeft, 
and  have  all  the  advantages  they  can  defire.  Now  Chrift  asked 
them  a  queftion,which  they  could  eafily  anfwer :  It  was  a  queftion 
in  their  own  catechifm.  What  think  ye  of  Chrift?  and,  Whofe 
Son  is  he  ?  They  anfwer  truly  according  to  fcripture,  that  he  was 
the  Son  of  David.  This  they  were  taught  from  Pfal.  Sg-  35, 3  6. 
and  feveral  other  places,  fliewing,  that  the  Mejftas  was  to  be  the 
feed  of  David,  the  rod  out  of  the  ftem  of  ^ejfe.  But  now  Chrift 
ftarts  a  difficulty  upon  their  anfwer,  which  they  could  noteafily 
anfwer;  nay,  which  filenced  them,  and  all  that  fought  occafion 
againft  him,  ver.  43, 44, 45.  If  Chrift  be  David's  fon,  how  then  is 
he  David's  Lord  ?  Chrift  did  not  hereby  intend  to  infnare  them  as 
they  did  him,but  to  inftruft  them  in  a  neceflary  truth  which  they 
were  to  believe  ;  namely,  that  the  expefted  Meffias  is  God  as 
well  as  Man,  David's  Lord  as  well  as  David's  Son,  and  fo  both  the 
root  and  offspring  of  David ;  Rev.  22.16.  Now,  herein  they  were 
puzzled,and  put  to  filence.  Many  are  proud  of  their  knowledge, 
becaufe  they  can  anfwer  fomequeftions  of  their  catechifm,  as  the 
Fharifees  here  did  in  genera! ;  but  yet  they  have  reafon  to  be  a- 
ihamed  of  their  ignorance  :  When  the  queftion  is  opened  up, 
they  cannot  abide  by  the  truth  which  they  aflert,  nor  reconcile 
one  truth  with  another,  no  more  than  the  Fharifees  here  could ; 
by  which  it  was  evident,  that  tho'  they  anfwered,  yet  they  did 
not  underftand  his  queftion,  which  hepropofed,  (i.)  More  ge- 
nerally, What  think  ye  of  Chrift  the  Meffias  ?     (2.)  More 

B  2  particularly. 


4  The  mm  (Question, 

particularly,  Whofe  Son  is  he  ?  It  is  the  queftion,  as  propofed 
m  general,  that  I  confine  myfelf  unto,  yet  not  excluding  the  other 
branch  of  it,  as  the  fubjeft  may  bring  it  in.  When  Chrift  pro- 
pofed this  queftion  to  the  Pharifees^  IVhat  think  ye  of  Chrift  ?  no 
doubt  they  reckoned  their  thoughts  of  the  MeJJias  were  found 
and  right  every  way,  while  they  thought  he  was  the  Son  of 
David;  but  like  the  damnably  deluded  ^rw»  doftors  of  our  day, 
they  did  not  think  fo  highly  of  him  as  to  apprehend  him  to  be 
the  Son  of  God^they  aid  not  thinkfo  honourably  of  him,  as  to 
own  his  being  the  fupreme  God,  equal  with  the  Father :  for 
all  their  knowledge,  there  was  more  in  that  queftion  than 
they  underftood,  What  think  ye  of  Chrift  ? 

The  Pharifees  had  asked  Chrift  feveral  queftions  concerning 
the  law,  the  great  precepts  of  the  law;  and  now  it  was  fit  that 
Chrift  fliould  ask  them  a  queflion  concerning  the  great  promife 
of  the  Gofpel :  They  were  fo  taken  up  with  the  law,  they  had 
no  tho't  of  the  Gofpel  j  theytho't  fo  much  of  MofeSy  thu  they 
had  no  thought  of  Chrift;  therefore  fays  he,  What  think  ye 
of  Chrift?  Many  are  fo  full  of  the  law,  that  they  forget  him, 
who  is  the  end  of  the  law  for  righteoufnefs  to  every  one  that  be- 
lieveth.  Here  is  a  queftion  to  check  the  pride  of  Legalifts,  PFba^ 
think  ye  ofChrifil  There  is  a  depth  in  every  place  of  Scripture, 
which  tho'  it  feems  to  be  very  plain  to  the  carnal  eye,  yet  the 
fpiritual  depth  thereof  cannot  be  founded  without  the  help  of 
the  Spirit  of  God :  There  is  alfo  a  great  depth  in  this  queftion  ; 
Angels  cannot  found  the  depth  thereof,  they  pry  into  it,  and 
cannot  think  enough  of  Chrift  ;  they  can  never  think  too 
much  of  him :  And  what  fhall  men  fay  in  anfwer  to  it,  What 
think  ye  of  Chrift  ? 

To  divide  this  text  too  critically,  would,  I  fuppofe,  be  the 
way  to  confufe  it  ,*  but  I  think  every  word  of  it  hath  an  emphafis 
in  it.  I .  There  is  an  emphafis  in  the  i.nterrogative  particle  what. 
What  think  ye  of  Chrift  ?  what  place  do  ye  give  him  ?  what 
value  do  you  put  upon  him  ?  what  grandeur  and  glory  do  you 
afcribe  to  him  ?  what  efteem  have  you  of  him?  And  fo,  2.  There 
is  an  emphafis  in  the  verb  think:  Some  think  not  of  him  at  all; 
God  and  Chrift  is  not  in  all  their  tho'ts  ;  fome  think  meanly, 
fome  think  bafely,  fome  think  difhonourabJy,  fome  think  hardly 
of  him :  But  what  think  ye  ?  what  is  your  judgment  of  Chrift  ? 
what  is  your  opinion  of  him  ?  what  is  your  fentiment'about  him? 
what  is  your  apprehenfion  of  him?  howftand  you  afFefted  to- 
wards him.?  and  what  confideration  have  you  of  him?  3.  There 

is 


What  think  ye  of  Christ  ?  5 

is  an  emphafis  in  the  pronoun  ye :  What  think  ye  of  Chrifl  9 
jQPharifees  Siud  Sadducees,W hut  thinkyeof  Chrift?  ye  that  are 
fobufy  inflarting  of  queftions  about  the  law,  what  think  ye  of 
Chrifl,  the  end  of  the  law?  ye  legalifts  and  felf-rfghteous  per- 
fons,  what  think  ye  of  Chrift  ?  Yea,  though  it  was  put  to  the 
Pharifees  in  particular,  yet  it  concerns  all  in  general.  The 
trying  queftion  that  is  propofed  for  the  convi6lion  of  hypo- 
crites, and  to  find  them  out,  is  ufeful  for  the  confolation  and 
confirmation  of  believers,  and  for  difcovering  their  upright- 
nefs.  While  the  daughters  of  Jerufalem  think  no  more  of 
Chrifb  than  of  another  beloved,  hfmg^What  is  thy  beloved  more 
than  another  ?  the  fpoufe  of  Chrifl  thinks  him  to  be  the  chief 
among  ten  thoufand.  Therefore  it  comes  to  you  all.  What  think 
ye  ojf  Chrifl,  believers  and  unbelievers  ?  Surely  to  them  that 
believe,  he  is  precious.  4.  There  is  an  emphafis  in  the  objeft  or 
matter  of  the  queftion  Chrijt:  What  think  ye  of  Chrift  ?  what 
think  ye  of  the  Mefilas  ?  what  think  ye  of  the  anointed  of 
God,  the  Chrifl  of  God?  It  is  remarkable,  Chrift  fays  not  here. 
What  think  ye  of  me?  but.  What  think  ye  of  Chrifl?  that  is, 
God's  anointed,  and  the  MeiTias  promifed  to  the  Fathers :  And 
hereby  it  is  intimated  tons,  that  as  Chrift  loves  to  magnify  his 
office,  as  the  fent,  and  fealed,  and  anointed  of  God ;  fo  we  can- 
not have  right  and  becoming  thoughts  of  him,  unlefs  we  appre- 
hend him  in  his  faving  offices,  to  which  he  is  authorifed  of  the 
Father:  And  fo,when  he  fays  not.  What  think  ye  of  me?  but, 
W'hat  think  ye  of  Chrifl?  he  does  not  fimply  commend  himfelf, 
but  his  Father  alfo,  who  anointed  him  to  that  office ;  and  him- 
felf, as  bearing  his  Father's  commiffion,  and  invefled  with  his  au- 
thority to  fave  finners:  What  think  ye  of  Chrift?  Here  is  the 
proper  objeft  of  efteem  of  rational  creatures,  and  efpecially 
mankind-fmners,  on  whom  their  thoughts  ought  to  terminate. 
It  is  not.  What  think  ye  of  God  abfokitely  confidered?  for  God 
out  of  Chrifl  is  a  confumingfire.  It  is  not.  What  think  ye  of 
Mofes?  You  magnify  Mofes  d.nd  the  law  ;  but  a  greater  than 
Mofes  is  here,  even  he  by  whom  the  law  is  magnified  and  made 
honourable.  It  is  not,  What  think  ye  of  miniilcrs  and  their 
fermons?  O!  they  are  nothing  but  the  image  of  death  with- 
out him ;  but  the  queflion  is.  What  think  ye  of  Chrift  ?  The 
word  itfelf  is  but  a  dead  letter  witiiout  Chrifl.  It  is  a  remark- 
able fiiying  that  Chrifc  hath  tothatfamepurpofc,  ^o/;.  5.  39,40. 
Search  -the  Scriptures,  for  in  them  ye  think  ye  have  eternal  life^  and 
they  are  they  that  teftify  of  me  :  And  ye  mil  not  cows  to  me  that 

B   q  ye 


6  The  main  QuESTt^N^, 

ye  might  have  life.  You  think  you  have  eternal  life  in  the 
Scripture,  but  the  Scripture  tedifies  of  me  ;  yet  ye  will  not 
come  to  me,tho'  the  Scripture  teftifies  that  eternal  life  is  only 
to  be  had  in  me.  Chriffc  is  the  true  God  and  eternallife,  ijoh.5. 
20.  And  this  is  the  record^  that  God  hath  given  us  eternal  life,  and  this 
life  is  in  his  Son,  ver.  11.  Seeing  then  that  the  Scripture  tefti- 
SesofChrifl,  that  eternal  life  is  in  him,  in  vain  do  men  think  to 
have  eternal  life,  even  in  the  Scripture,  while  they  will  not  come 
to  Chrifl;  that  they  may  have  life.  People  may  think  refpeft- 
fiilly  of  thCj  Scripture,  and  yet  perifli  in  their  ignorance,  and 
die  inadelufion,while  they  do  not  think  refpeftfully  ofChrifl, 
in  a  fuitablenefs  to  the  teflimony  that  the  Scripture  gives  of  him  ; 
therefore  the  great  quedion  is  ftill,  What  think  ye  of  Chrift?' 

Observation. 

That  the  great  queflion  of  the  Chriftian  catechifm,  hy  which  the 
people  are  to  try  themfeheSy  is  this,  iVhat  think  ye  of  Chrifll 

Here  you  fee,  Chrifl:,  who  is  the  catechifl  that  puts  the  que- 
flion, is  alfo  the  catechifm,  the  matter  of  the  queflion.  It  is 
to  this  fame  purpofe  that  Chrift  demands  an  anfwer  to  this 
queftion,  both  with  refpe6l  to  the  people  in  general,  what  they 
thought  ofChrifl;;  and  alfo  with  refpe6l  to  theDifciples  them- 
felves,  what  they  thought  of  him,  Luk.  9. 18,  ipj  20.  Whom  fay 
the  people  that  I  am  ?  What  is  the  fentiment  and  opinion  of 
the  people  about  Chrifl?  It  is  anfwered  for  the  people,  that 
fome  took  him  for  John  the  Baptift,  fome  for  Elias,  fome  for  one 
of  the  old  Prophets  :  They  had  an  efteem  of  Chrifl,  but  not 
according  to  his  worth  and  excellency,  his  grandeur  and  glory. 
Well,,  but  fays  Chrifl  to  his  Difciples,  Wlwmfay  ye  that  lam? 
What  is  your  thought  and  judgment  ?  Peter  anfwers  in  the 
name  of  the  refl,  faying,  Thou  art  the  Chrifl  of  God.  Believers 
only  can  anfwer  this  queflion  to  ipuvpoCe^What  think  ye  of  Chrifl? 

The  method  which  I  would  here  endeavour,  as  the  Lord  may 
aififl,  to  profecute,  fliall  be,  I.  To  premife  fome  general  re- 
marks for  clearing  of  this  do6trinc.  II.  Tofliewwhat  is  the 
import  of  this  queflion  in  the  feveral  parts  thereof..  III.  Offer 
fome  reafons  of  the  do6trine,  fliewing  why  this  is  the  leading 
and  trying  queflion  in  the  chriflian  catechifm.  IV.  Deduce 
fome  Inferences,  and  fo  make  application  of  the  point,  for  in- 
forming of  our  minds,  trying  of  our  flate,  and  dire6ling  of 
our  thoughts  and  affetlions  concerning  Chrifl. 

The 


JVhat     think    3'^    r/    Christ  ?  j 

The  firft  head  propofed  is,  to  offer  fome  general  remarks    V 
for  clearing  of  the  do61rine. 

jft  Remark.  That  rnan  is  a  thoughtful  or  a  thinking 
creature.  God  created  him  with  a  thinking  faculty,  capable 
of  difcurfive  thoughts  and  ratiocination;  capable  of  rational 
cogitation  concerning  God,  and  fpiritual  obje6b,  and  celefdai 
things,  which  beafts,  that  have  fome  fort  of  thoughts,  yet  arc 
not  capable  of.  1  need  not  infift  upon  this ;  for  fome  of  you 
know,  than  even  pagan  Philofophers  are  acquainted  with 
this,  and  that  heathen  Poets  have  infer'd  it  from  the  very 
frame  and  ftru6lure  of  the  human  body;  as  Ovid, 

Pronaque  cum  fpe^ent  animalia  ccetera  terrain, 
Os  homini  fiiblime  dedit :  CcBlumqiie  ttieri 
JuJJit,  S  ei-e^os  ad  fidera  tollere  vultus. 

Man  was  endowed  above  beafls  with  a  faculty  capable  of 
celeftial  contemplation.  It  is  peculiar  to  the  creatures  called 
Men  and  Angels,  to  think  of  God,  and  to  think  of  Chrifl ;  other 
creatures  are  not  capable  of  fuch  thoughts :  This  is  plainly  fup- 
pofed  in  this  queftion,  tVhat  think  ye  of  Chriji? 

2d  Remark.  That  man's  thoughts,  together  with  all  thefacul- 
ties  and  powers  of  his  foul,  have  got  fuch  a  daih  by  the  fall  of  y/- 
dam,  that  they  were  fet  a  wavering  after  other  objefts  befides 
God,  the  chief  good ;  Yea,  the  fall  in  a  manner  dalh'd  out  his 
brains  ,•  and  his  head  being  broken,  God  went  out  of  his  head,and 
the  creature  came  in.  Since  that  time,  he  could  never  have  a 
right  thought  of  God  in  his  head,  yea,  God  is  not  in  all  his  thoughts ; 
but  innumerable  other  things  fill  up  the  room  which  God  fliould 
have.  ^  He  created  man  upright,  but  they  have  found  out  many 
inventions,  infomuchthat  now  every  imagination  of  the  thought  of 
his  heart  is  only  evil  continually^  Gen. 6.5.  I'he  world,  and  the  lufts 
thereof,  do  monopolize  and  ingrofs  all  the  thoughts  of  the  chil- 
dren of  men,  and  God  is  thruft  out  of  them ;  there  is  no  room  for  - 
God  or  the  Son  of  God.  This  wrong  fet  of  the  thoughts  is  alfo 
here  fuppofed  in  the  queftion.  What  think  ye  of  Chrifl"? 

'^d Remark.  That  whatever  confufed  thoughts  and  dark  appre- 
henfions  men  may  naturally  have,  now  in  their  j-allen  ilate, 
concerning  God  and  his  law,  like  the  confufed  Chaos,L<j(?«:  il 
2.  without  for  7n  and  void,  and  darknefs  upon  the  face  of  the  Jeep  ; 
yet  thoughts  of  Chrift-,  or  of  God  in  Chrift,  are  what  no  man 
could  ever  have  had  the  leaft  glimmering  idea  of  by  nature, 
without  divine  Gofpel-revelation.     Mim  fallen  retained  fom^ 

^  4  awfd 


8  The    main     Q^uestion, 

awful  and  terrible  thoughts  of  God,-  but  no  thought  could  he 
ever  have  had  of  Chrift,  unlefs  God  had  revealed  him  as  the 
feed  of  the  woman  that  was  to  bruife  the  head  of  the  Serpent. 
This  is  the  myftery  that  was  hid  from  ages  and  generations. 
ThQ  great  myfiery  of  godlinefs,  God  manifefted  in  theftefh,  God  in 
Chrifi  reconciling  the  world  to  himfelf,  could  not  enter  into  our 
thoughts.  Some  natural  impreffions  men  have  of  God  as  a 
lawgiver,  ftanding  upon  terms  of  obedience  with  them,  accor- 
ding to  tlT£  firft  covenant,  namely  of  works  made  with  the 
firft  Adam ;  but  God  in  Chrift,  as  the  end  of  the  law  for  righ- 
teoufnefs,  and  fulfilling  the  righteoufnefs  of  the  law  in  the  fin- 
ner's  room,  is  fuch  a  hidden  myftery,  fo  far  above  the  natural 
thoughts  of  man,  that  even  where  the  objeftive  revelation  of 
this  myfiery  is  made,  without  the  fubjeftive,  internal,  faving 
illumination  in  the  knowledge  thereof,  men  cannot  have  or 
entertain  any  due  apprehenfions  of  it,  but  remain  doting  upon 
their  legal  dreams  and  imaginations  concerning  God,  as  in  the 
old  covenant-relation  to  them.  This  was  evident  in  the  Pha- 
rifees  here,  notwithftanding  of  the  gofpel-light  they  had  both 
from  the  old  teftament  prophefies  and  promifes  of  Chrift,  and 
from  the  rays  of  the  Sun  of  righteoufnefs  himfelf  now  arifen 
among  them ;  ftill  they  were  doting  upon  the  law,  and  had 
fome  dark  thoughts  of  God  with  relation  thereto  :  therefore 
Chrifi,  to  dire6t  their  tho'ts  in  the  only  way  to  God,  he  leads 
them  to  himfelf.  And  as  the  Difciples  themfelves,  being  bud 
partly  inlightned  herein,  need  to  be  direfted  in  their  faith  and 
spiritual  thoughts  of  God,  that  they  be  not  legal,  terminating 
upon  God  absolutely,  but  evangelical,  upon  Chrifi,  or  God  in 
him,  ^oh.  14.  I.  2>  believe  in  God,  believe  alfo  in  me',  fo  much 
more  do  blind  Pharifees  need  to  be  direfted  to  the  right  road, 
as  here  our  Lord  does.  Ye  think  of  God,  but,  What  think 
ye  of  Chrifi? 

^th  Remark.  When  Chrifi  is  revealed,  people  may  think  of 
him,  and  yet  think  amifs,  unlefs  their  thoughts  be  fpiritualifed 
by  a  fupernatural  change  of  the  mind,  and  a  faving  illumina- 
tion of  their  underflanding  in  the  knowledge  of  Chrifi.  Tho'ts 
may  be  confidered  as  either  rational  and  fpeculative,  which  is 
jufl  the  work  of  the  brain,  and  lies  only  in  a  bare  theory  of 
divine  things;  or  as  pra6lical  and  fpiritually  operative,  which 
dees  not  reft  in  the  head,  but  affe6ls  the  heart,  and  fets  the  affec- 
tions in  motiDn  towards  divine  things,  and  raifes  the  fpiritual 
eilimation  thereof.   Now,  whatever  tho'ts  of  Chrill  the  natural 

jnan 


JVhat    think    ye    of    Christ  "^  9 

man  may  have  in  the  former  fenfe,  yet  no  fuitable  tho'cs  of  Chrifl 
can  he  have  in  the  latter  fenfe,  till  a  fupernatural  change  be 
wrought  by  faving  illumination.  Ic  is  as  impoffible  for  a  man 
in  ablackftate  of  nature  to  think  upon  Chrift  or  fpiritual  things 
in  a  fpiritual  manner,  as  it  is  for  a  man  that  was  born  blind  to 
judge  of  colours,  or  to  be  taken  up  with  their  beauty  and  luftre; 
I  Cor.  2. 14..  The  natural  man  receives  not  the  things  of  the  Spirit  of 
God,  they  are  fooHjhnefs  unto  him^  neither  can  he  know  them,  for 
they  are  fpiritually  difcerned.  'I'his  difcerning  he  cannot  have, 
till  he  be  tranflated  out  of  darknefs  to  God's  marvellous  light, 
and  till  the  God,  who  commanded  light  to  fliine  out  of  darknefs, 
fliine  into  his  heart,  ^c.  2  Cor.  4..  6.  People  then  may  think  of 
Chrift,  and  yet  think  amifs,  without  this  faving  illumination. 
This  is  alfo  fuppofed  here  in  the  queflion ;  for  the  Pharifees  did 
not  want  fome  thoughts  of  Chrifl  the  Mejfias,  and  partly  right 
thoughts  too  upon  the  matter,  while  they  thought  he  was  the 
Son  oi David;  yet  they  were  fo  far  from  being  right  thoughts 
of  Chrift,  as  God -Man,  and  as  to  the  manner  of  their  thinking 
of  him,  that  they  had  no  due  efteem  of  the  true  Chrifl ;  nay, 
he  was  defpifed  and  rejefted  of  them,  as  a  root  out  of  a  dry 
ground,  and  as  having  no  form  or  comehnefs,  Ifa.  53. 2, 3.  And 
thus  he  is  flill  undervalued  of  multitudes,  who  yet  judge  they 
have  right  enough  tho'ts  of  Chrifl ;  they  think  of  him,  but  think 
amifs:  And  therefore  the  queflion  is  not  merely  concerning  the 
aft  of  thinking,  but  the  quality  thereof  ;  it  is  not.  Have  you 
any  thoughts  of  Chrifl?  do  you  ever  think  of  him?  but  it 
is,  What  think  you  of  him  ? 

^th Remark.  That  man's  thoughts  are  within  God's  jurifdifti- 
on,  and  under  his  authority.  The  commands  of  God  extend 
not  only  to  the  outward,  but  the  inward  Man  of  the  heart,  and 
confequently  further  than  ever  any  earthly  command  could  go. 
Where  was  there  ever  a  monarch  that  could  give  out  fuch  laws, 
as  would  bind  the  heart  and  thoughts  of  men  ?  If  any  mortal 
iliould  make  a  law,  that  his  fubje6ls  lliould  not  dare,  upon  their 
peril,  to  welcome  a  traitorous  thought  againfl  his  royal  perfon, 
otherwife  he  would  be  avenged  upon  them;  really  fuch  an  one 
woulddcferve  tobe  laughed  at  for  his  pride  and  folly -jnore  than 
CalUguJa,  who  threatned  the  air,  if  it  durfl  rain  when  he  was  at 
his  paflime,  and  yet  durfl  not  look  upon  the  air  when  it  thun- 
dered. It  were  the  height  of  madnefs,  for  any  crown'd  head 
in  the  world,  or  potentate  on  earth,  fo  far  to  forfeit  their  rea- 
fon^as  to  think,  that  the  thoughts  of  mens  hearts  were  within 

their 


10  Th2    main     Q_uestiok, 

their  territories  or  jurlfdiftion  :  But  behold,  they  are  all  under 
the  authority  of  God  ;  for  his  name  is  KardiognSJiees,  the 
fearcher  of  the  heart,  and  the  trier  of  the  reins  of  the  children 
of  men.  Think  not  that  thoughts  are  free,  any  more  than  your 
words  or  a6lions  before  God.  It  is  his  prerogative  to  lay  bands 
upon  the  inner  man,  and  to  judge  the  fecrets  of  men, Rom.  2.16. 
by  Jefus  Chrift,  who  is  here  the  catechill,  putting  the  queflion 
to  you ;  and  he  is  the  fitteft  hand,  for  he  knows  what  courfe 
your  thoughts  are  driving:  He  is  the  witnefs,  and  will  be  the 
judge  of  your  thoughts,  which  are  all  under  his  jurifdiftion. 
Therefore  it  is  his  unqueftionable  right,  to  call  you  to  an  account 
for  your  thoughts ;  thoughts  areas  vifiJDle  and  evident  as  aftions 
to  him,  Heb.  4. 12, 13.  The  word  of  God,  the  effential  word,  the 
word  that  was  made  fiefli,  h  quick  and  powerful,  &:q.  a  difcernerof 
the  thoughts  and  intents  of  the  heart ;  neither  is  there  any  creature 
that  is  not  manifeft  in  his  fight,  hut  all  things  are  naked  and  open  to 
the  eyes  of  him  with  whom  we  have  to  do.  He  knows  our  thoughts 
afar  off,  even  before  we  think  them,  and  thoughts  are  actions 
before  him ;  heart-thoughts  are  heart  a6ls,  and  real  deeds  in  his 
fight ;  the  adulterous  thought  is  adultery  before  him,  and  will  be 
judged  as  fuch ;  the  covetous  thoitght  is  idolatry  before  him, 
the  malicious  thought  is  murder,  and  the  unbelieving  thought 
is  unbelief,  the  contemning  thought  of  Chrift  is  contempt  itfelf  ; 
He  is  an  infinite  Spirit,  that  fees  your  thoughts  better  than  men 
fee  your  aftions ;  and  therefore  anfwer  for  your  thoughts  to 
him,  fVhat  think  ye  of  Chrift  ? 

6th  Remark.  That  as  men  may  expe6l  to  be  catechifed  and 
examined  of  God,  with  refpeft  to  their  thoughts,  as  well  as 
their  a6tions ;  foefpecially  about  their  thoughts  of  Chrift.  And 
as  God  will  judge  us  by  the  thoughts  we  have  of  Chrifl,  fo  we 
ought  to  try  and  judge  our  felves  by  this  rule ;  for  as  our  thoughts 
are,  fo  are  we;  yea,  God's  thoughts  of  us  are  according  to  out 
thoughts  of  Chrifl.     If  we  think  nothing  of  Chrifl,  God  will 
think  nothing  of  us ;   if  we  think  highly  of  Chrifl,  God  thinks 
highly  of  us  in  him :  For,  as  God's  thoughts  of  Chrifl  are  very 
high  and  honourable,  he  being  theFather'^  darling  and  delight, 
Ifai.  42. 1,  fo,  when  our  thoughts  of  Chrifl  in  fome  meafure  a- 
gree  with  God's  thoughts  af  him,  and  we  think  highly  and  ho- 
nourably of  him,  as  God  does  ;   furely  it  is  evident,  that  we 
Iiave  the  Spirit  of  God,  and  that  as  God  is  well  pleafed  with 
Chrifl,  fo  he  is  well  pleafed  with  us  in  him.  Now,  if  our  tlioughts 
and  hearts  condemn  us  in  this  matter,  God  is  greater  than  our 

_  hearts 


lVl)at     think    ye    of    Curist  ?  ii 

heart?,  r.nd  knows  all  things;  but  if  our  hearts  and  thoughts 
condemn  us  not,  then  we  have  confidence  towards  God,  i  ^ob. 
3.  20,21.  It  is  true,the  natural  confciences  of  men,  and  their 
thoughts,  may  accufe  or  excufe,  and  fo  condemn  or  jufbify 
them,  according  as  they  do  good  or  evil,  Rom.  2. 15.  and  to  be 
thus  condemjied  or  juflified,  is  no  evidence  of  the  man's  ftate 
before  God  ;  for  this  only  fliews  the  work  of  the  law,  written 
in  our  hearts  by  nature,  even  the  covenant  of  works,  which 
fliys.  That  the  doer  of  the  law  Ihall  be  juftified,  vcr.  13.  and 
the  breaker  of  the  law  fliall  be  condemned.  Thefe  are  fome 
of  the  beams  of  nature's  light.  All  men  may  find  themfelves 
condemned  here;  and  they  that  think  themfelves  juflified  here 
before  God  by  their  good  deeds,  they  but  difcover  their  igno- 
rance of  the  law,  which  condemns  all  vain  and  evil  thoughts, 
as  well  as  evil  deeds ;  and  therefore  no  man  can  have  his  heart 
and  thoughts  juflifying  him  before  God,  nor  a  good  confci- 
ence  or  confidence  towards  God,  till  once  he  come  to  think 
duly  of  Chrift,  from  whom  the  law  hath  got  full  fatisfa6lion  to 
all  Its  commands  and  demands,  and  by  whofe  blood  the  fiery- 
law  is  extinguiflied.  The  confcience  being  fprinkled  with 
that  blood,  and  fo  purged  from  dead  legal  works  to  ferve  the 
living  God,  the  man  hath  confidence  towards  God  according 
to  the  meafure  of  his  faith,  and  regular  thoughts  of  Chrifl.  The 
more  a  man  thinks  upon  the  law,  the  more  his  thoughts  con- 
demn him,  if  he  underftands  the  fpirituality  of  the  law :  But 
the  more  he  thinks  of  Chrift  as  the  end  of  the  law  for  righte- 
oufnefs,  the  more  will  his  thoughts  and  confcience  fmile  upon 
him,  and  give  him  confidence  towards  God;  for  we  have  bold- 
nefs  to  enter  into  the  holieft,  and  come  to  a  holy  God,  by  the 
blood  of  Jefus,  Heb.  10. 19.  They  that  think  much  of  them- 
felves and  think  little  or  nothingof  Chrift,  they  are  leaflinthe 
kingdom  of  heaven,  yea  they  are  not  of  that  kingdom  at  all ; 
they  defpife  Chrifl,  and  Goddefpifes  them :  But  they  that  think 
little  of  themfelves,  or  think  nothing  of  themfelves,  but  think 
of  Chrifl,  and  think  every  way  highly  and  honourably  of  him, 
they  are  great  in  the  kingdom  of  God  ;  Chrifl  is  great  in  their 
eye,  and  they  are  great  in  God's  eye,  being  accepted  in  the 
Beloved :  Therefore  the  great  queftion  is,  M^hat  think  yc-  of 
Chrift  ?- 

'IhcfecondHead  propofed,  was,  To  fiiew  the  import  of  the 
quQ^ion,What  think  ye  of  Chrift  "^  That  people  may  not  deceive 
ihemfeives  with  tranfcieat  thoughts  they  may  have  of  Chrift,  I 

would 


12  The    vmin  (Question, 

would  more  clofely  open  up  the  meaning  and  import  of  the 
queflion ;  and  this  being  the  main  head  upon  the  doarinal  part, 
we  muft  explain  the  feveral  branches  of  the  queflion,  and  fo 
Ihew  the  import  of  it,  I.  Obje£lively,  with  refpedb  to  the  obje^^ 
Chrift.  II.  Adtively^  with  refpe6l  to  the  a^  of  thinking.  III. 
Formally,  with  refpe(Sl  to  the  quality  of  the  a6l,  what  fort  of  a 
thouglu  it  is ;  What  think  ye  of  him  ?  IV.  Subjectively,  with 
refpe6b  to  the  fubjefts,  ye ;  What  think  ye  of  Chrift  ? 

/zVy^then,  I  am  toconfiderthe  import  of  this  queflion,  with 
refped  to  the  object  or  matter  of  our  thoughts,  namely,  Chrifl; 
What  think  ye  of  Chrifi  ?  And  here  I  own  it  is  impofTible  for  me 
to  go  through  all  that  I  thought  might  be  faid  here.  There 
are  fo  many  things  in  Chrift  that  I  found  to  be  the  matter  of 
the  queflion,  he  being  All  in  all,  and  all  the  fulnefs  of  the 
Godhead  being  in  him,  that,  before  ever  I  was  aware,  there 
were  more  than  a  hundred  queftions  occurred  to  me,  that  might 
be  put  upon  this  one  particular ;  and  therefore  I  found  a  necef- 
,ty  of  reftrifting  myfelf.  •  And  though,  if  the  time  will  allow, 
in  the  application  I  may  thro'  grace  infift  upon  fome  of  thefe; 
yet  at  prefent  I  fliall  confine  myfelf  to  what  I  judge  precifely 
to  be  the  fcope  of  the  text  and  context,  and  the  intent  of  the 
Spirit  of  God  in  this  queflion,  IVbat  think  ye  of  Chrifi  ?  That 
is,  I.  What  think  ye  of  his  righteoufnefs  ?  2.  What  think  ye 
cf  his  pedigree?  3.  What  think  ye  of  his  perfon  ?  4.  What 
think  ye  of  his  anointing  ?  Thefe  four,  I  fuppofe,  we  fn.all 
find  to  be  the  fpecial  import  of  the  queflion  here. 

Firfl,  What  think  ye  of  his'^righteoufnefs  ?  This  I  place  firfl, 
becaufe  I  judge,  from  what  goes  before  as  the  occafion  of  this 
queflion,  that  the  great  defign  of  Chrift  therein  was  to  lead  off 
thefe  felf-righteousP/;^r//^^j-  from  the  righteoufnefs  of  works  and 
of  the  law,  about  which  all  their  queftions  were  put  to  him,  and  to 
lead  them  to  another  righteoufnefs,  eventohimfelfas  theLord 
their  righteoufnefs,  the  end  of  the  law.  You  think  tobejuftified 
by  the  deeds  ofthe  law;  but  how  is  that  pofTiblCjfince  by  the  law 
is-the  knowledge  of  fin  ?  Roni>  3.20.  If  ye  willfland  clofe  to  thefe 
old  covenant  terms  with  God,  then  let  the  law  itfelf  catechize 
you  ;  Where  is  your  righteoufnefs  of  nature  andpra6lice,  that 
the  law  requires  ?  Where  is  your  righteoufnefs  of  thought, 
word,  and  deed,  that  it  requires?  Where  is  your  righteoufnefs 
of  affeftion  and  aftion,  that  it  requires  ?  Where  is  your  per- 
feft,  perfon al  and  perpetual  obedience,  your  righteouihefs  inr 
ternal  in  heart,  external  in  life,  and  eternal  in  duration,  which 

the 


What    think    ye    of    Cukjst?  rj 

the  kw  requires?  For,  curfed  is  every  one  that  continues  not  in  all 
things  written  in  the  book  of  the  law y  to  do  them.  Gal.  3.  lo.  The 
law  will  tell  you,  thac  tho'  you  keep  it  wholly,  and  yet  oiFend 
in  one  point,  you  are  guilty  of  all,  Jam.  3.  20.  Now  is  there 
no  point  wrong  in  your  flate,  nature,  heart,  or  thought  all  your 
days,  not  to  fpeak  of  your  Words  and  anions  ?  If  there  be, 
then  you're  guilty  of  all ;  and  fmce  by  the  law  is  the  know- 
ledge thus  of  your  fm  and  guilt,  how  can  you  be  juftified  by 
the  law?  Can  that  holy  righteous  law  pronounce  you  jiift  and 
righteous  ?    No,  no  ,•  in  vain  do  you  think  of  righteoufnefs 
by  the  law :    therefore  what  think  ye  of  Chrift  the  Meflias, 
who  is  called  Jehovah  Tfidkenm^  th  Lord  our  righteoufnefs,  Jer. 
22.  6.  It  is  he  that  came  to  fulfil  the  righteoufnefs  of  the  law 
in  his  own  perfon  really  and  aftively,  that  the  righteoufnefs 
of  the  law  might  be  fulfilled  in  us  imputatively  and  paffively, 
Rom.  8. 4.  Is  not  this  the  only  righteoufnefs  that  magnifies  the 
law,  and  makes  it  honourable  ?    You  magnify  your  own  righ- 
teoufnefs, which  does  but  difgrace  and  diflionour  the  law;  buc 
what  think  ye  of  Chriit  ?   Do  you  magnify  and  honour  him, 
as  the  Lord  the  righteoufnefs?  Ought  not  you  to  magnify  thac 
righteoufnefs  that  magnifies  the  law,  feeing  it  is  more  than  an 
angelical  righteoufnefs  ?  It  is  not  the  righteoufnefs  of  a  man 
only,  or  o^  David's  Son ',h\\t  the  righteoufnefs  of  God,and  of  Z)a- 
-yi^'sLord.  If  you  think  no  more  of  Chrift,  but  tliat  he  is  David's 
Son,  no  wonder  then  you  be  hankering  after  the  law,  and  a  poor 
pitiful  righteoufnefs  of  your  own  ;   you  have  never  feen  the 
glory  ofChrift's  righteoufnefs:  But  if  you  think  duly  of  Chrift, 
you'll  fee  him  to  be  the  Lord  Jehovah,  and  his  righteoufnefs  to 
be  a  glorious  divine  righteoufnefs,  fo  as  you  will  count  all  but 
lofs  and  dung  for  the  excellency  of  the  knowledge  of  him,  and  to  be 
found  in  him,  not  having  your  own  righteoufnefs  that  is  after  the 
law,  but  the  righteoufnefs  which  is  of  God  in  Chrift  by  faith ,  P'lii. 
3.  8,9-   Let  all  your  queftions  about  the  law  then,  might  Chrift 
fay,  give  way  to  this  great  queftion.  What  think  ye  of  Chrift, 
and  his  law- binding  righteoufnefs?  Your  righteoufnefs  will  not 
abide  the  firft  fire  of  the  law,  when  it  comes  to  be  difcharged 
againft  you,  and  to  exaft  obedience  and  fatisfaiSlion ;  but  Chrift's 
obedience  unto  Death  anfwers  the  whole  charge  of  its  precept 
and  fanftion  both  to  the  full  ;   Therefore,  what  think  ye  of 
Chrift,  and  what  think  ye  of  his  righteoufnefs  ?   This  is  the 
firft  thing  imported  in  this  queftion,  as  it  ftands  here. 
Stccndly^  What  think  ye  of  his  pedigree?  That  this  is  im- 
ported 


'o 


14  The    viain  Q^uestion, 

ported  in  the  queflion,  appears  from  the  connexion  a\Co,Pf^'hofi 
Son  is  he  ?  What  think  ye  of  his  pedigree  ?  They  though  tic 
was  eafy  to  anfwer  that  queflion,  by  faying  only,  he  is  David's 
Son.     They  might  have  known  it  was  not  fo  eafy  to  anfwer 
that  queflion,  if  they  had  confidered  the  queflion  of  the  pro- 
phet Jfaiah,  ch.53»  8.  Who  fmll  declare  his  generation!  And  the 
defcription  which  that  prophet  gives  of  him,7/^f.  9.  6.  that  the 
name  of  the  MeJJtas,  the   child  born  and  fon  given  to  us, 
fliould  be  wonderful,  counfellor,  and  the  mighty  God,  the  everlaji- 
ing  Father y  the  Prince  of  peace.     What  think  ye  of  his  pedigree 
as  he  is  a  man  ?  No  doubt  this  was  partly  implied  in  the  que- 
flion ;  for  Chrift  did  not  difapprove  their  anfwer,  tho'  it  was 
but  to  the  leafl  part  of  the  queflion  :  He  is  David's  Son,  fay 
they ;  and  it  is  right  to  think  of  him  as  the  Son  of  David,  cloth- 
ed with  our  nature.     Here  was  the  great  myflery  of  godlinefs, 
God  manifejied  in  the  fleflo.     It  was  no  myflery  for  the  Pharifees 
to  think  only  that  he  was  the  Son  of  David;  David  had  other 
fons,  and  a  numerous  feed:  And  if  that  be  all,  that  he  was  the 
Son  of  David,  they  might  thus  think  of  Chrifl,  and  yet  think 
nothing  of  him.     But  it  is  another  thing  to  think  of  him  as  God 
in  our  nature.     If  we  think  duly  of  Chrifl  as  the  Son  of  David, 
or  in  his  humane  nature,  then  mufl  we  not  think  that  God  is 
come  very  near  to  us,  fo  as  that  there  is  a  natural  relation  betwixc 
him  and  us,  he  being  bone  of  our  bone,  andflefJj  of  ourfiefh  ?  Muft" 
we  not  think,  that  he  wonderfully  emptied  himfelf  of  his  divine 
glory,  and  humbled  himfelf  unto  death?  Tho'  he  thought  it  no 
robbery  tohe  equal  with  God,  yet  he  fufFered  himfelf  to  be  divefled 
of  his  glory,  clothed  with  rags  of  our  flefli :  God  calls  him  the 
Man  that  is  his  fellow,  yet  he  was  made  a  fellow  to  thieves  and 
malefa^ors,  and  a  murderer  preferred  before  him.    Tho'  he  was 
the  Prince  of  life,  yet,  as  the  word  may  be  rendered,  he  evacua- 
ted or  emptied  himfelf  unto  death  ;  and  yet,  to  them  that  know 
him,  he  is  mofl  lovely,  even  in  his  greatefl  abafement.     What 
think  ye  of  Chrifl  as  man,  as  the  fon  of  David,  the  Son  of  man, 
a  man  of  the  fame  infirmities  with  us,  except  finful  infirmities? 
He  was  made  in  all  things  like  unto  us,  fin  only  excepted ;  He  be- 
came a  poor  man  in  all  outward  refpe6ls,'adiflrefs'dman,a  wa/i 
offorrows  and  acquainted  with  grief ;  a  tempted  man,  toffed  and 
tempted  of  the  devilfometimes,  he  going  thro'  all  the  ages  of  a 
man,  firfl  conceived,  then  born,  then  a  babe,  then  a  youth,  asd 
at  lafl  the  perfect  flature  of  a  mian .'  He  became  a  mortal  mar, 
and  accordingly  was  put  to  a  painful  and  fliamefttldeath ;  yet  a 

holy 

\ 


What    think    ye    of    Cnkist  1  is 

holy  man,  a  wonderful  man,  a  God- man  .*  What  think  ye  of  the 
man  Chrifl:  Jefus  ?  But  the  main  thing  imported  in  the  queflion 
here,  with  relation  to  his  pedigree,  is,  what  think  ye  of  his  pe- 
digree as  he  is  God  ?  What  think  ye  of  Chrift,  in  'this  refpeft? 
For  to  feparate  Chrifl  from  God,  is  to  make  him  no  Chrifl ;  there- 
fore the  queftion  is, What  think  ye  of  Chrifl,whofe  Son  is  he,with 
refpe6t  to  his  divine  nature,  as  weJl  as  his  human  ?  That  this  was 
the  import  of  his  queflion,  appears  from  his  reply  to  their  anf- 
wer,  Hoiv  then  does  David  call  him  Lord?  He  is  Lord  Jehovah, 
the  only-begotten  Son  of  God,  the  brightnefs  of  the  Father's 
g]ory,&c.  by  whom  all  things  weremade;  Johni.  3.  Heb.  1.2, 
It  is  the  y^n'^w  blafphemy,  to  affirm  him  to  be  no  more  but  Ho- 
moioufios  Patri,  but  not  Homooujios,  that  is,  like  unto  the  Father, 
but  not  the  fame  effence  and  fubflance  with  him.  He  is,  ac- 
cording to  his  Godhead,  arrayed  with  all  glory.  All  the  crea- 
tures are  to  him  as  the  drop  of  a  bucket ;  yea,  as  nothing,  and  lefs 
than  nothing  and  vanity  ;  he  hath  a  name  above  every  name, 
and  all  the  creatures  are  but  fhadows  to  him,  who  is  the  fub- 
flantial  image  of  God  :  He  is  the  eternal  Son  of  God,  by  an 
ineffable  generation;  whatever  Avians  and  Atheifis  think  of 
Chrifl,  yet  Chrifl  himfelf  tho't  it  no  robbery  to  be  equal  with 
God,  Fhil  2. 6.  therefore.  What  think  ye  of  Chrifl  ?  Is  he  no 
more  but  the  Son  of  David  ?  The  Jews  looked  upon  Chrifl  as 
an  ignorant  clown  will  look  upon  the  fun,  and,  it  may  be,  will 
think  it  no  bigger  than  his  bonnet,  or  at  mofl,  no  larger  than 
a  milllone  ;  fo  did  the  Jevjs :  The  Fharifees  looked  upon  the 
Son  of  God,  faying.  Is  not  this  the  carpenter  s  Jon  ?  But  their 
highefl  tho't  was,  that  he  was  the  Son  of  David,  they  did  not 
fee  him  to  be  theSon  of  God.What  think  ye  of  Chrifl?  Do  yei.fee 
all  the  attributes  of  God  to  be  in  him,  and  all  his  aftions,  ^^-^.iiiyr 
ator,  to  be  dignified  with  infinite  virtue  and  value  ;  that  ftf  >vgs: 
able  to  fatisfy  infinite  juflice ;  that  he  is  able  to  fave  to  the  ut- 
termofl;  that  he  is  the  adequate  obje6l  of  divine  worfhip,  aiida 
full  fuitable  portion  for  an  immortal  foul,  becaufe  he  is  the  Son  of 
God  as  well  as  the  Son  q^ David'?  All  this  is  imported  in  the  que- 
flion, JVhat  think  ye  of  Chrijl  9 

Thirdly,  What  think  yeof  hisPerfon?  Thisqueflior.  ■•'  ili 
plainly  imported  in  that,  Wmt  think  ye  of  Chrijl ,  namely,  as  ne 
isGod-man  in  one  Perfon,  and  the  fecondPerfon  of  the  glorious 
Trinity  ?  It  is  plain  that  Chrifl  fpeaks  of  himfelf  here  as  perfon- 
allVcoiiiicered,  and  as  having  two  diflinft  natures  in  one  Perfon. 
Nowj  the  humane  nature  of  Chrifl  is  not  a  Perfon  diltin^l  from 

the 


it5  The  main  Q^uestion, 

the  divine;  tho*  the  natures  are  diftinft,  the  Perfon  is  one.  But 
the  anfvver  of  the  Pharifees  lo  this  queftion  fliewed  they  had  no 
diftinft  knowledge  of  this  myflery,*  for  they  anfwer,  He  is  the 
Sonof  David,  without  knowing  tliat  he  was  the  Son  of  God, as 
well  as  the  Son  of  David  in  one  Perfon ;  which  madeChrift  here 
to  declare  his  fovereign  Lordftiip  and  Godhead,  as  well  as  his 
manhood.  The  myftery  of  the  queflion  then,  which  they  did 
not  underftand,  was,  What  think  ye  of  that  wonderful  perfon 
God-man,in  whom  the  humane  nature  is  advanced  to  fuch  an  un- 
fpeakable  dignity,  as  to  be  united  to,  and  of  the  fame  perfonality 
with,  the  Son  of  God  ?  Here  is  matter  of  tho't,  to  the  intelligent 
mind :  What  think  ye  of  the  wonderful  manner  in  which  fmful 
men  may  come  to  be  partakers  of  the  divine  nature,  even  by 
the  holy  Son  of  God  his  being  a  partaker  of  the  human  nature? 
Here  is  a  glorious  fubje61:  for  thought  and  contemplation.  What 
think  ye  of  the  wonderful  way  that  God  in  his  infinite  wifdom 
hath  taken,  to  bring  God  and  men  together,  even  in  and  thro' 
him,  who  is  both  God  and  man,  and  partaking  of  both  natures 
in  one  perfon,  is  fit  for  bringing  both  God  and  man  into  one,  and 
to  lay  his  hand  upon  both  parties  ?  What  think  ye  of  fuch  a  glo- 
rious Perfon  as  Finite  and  Infinite,  Time  and  Eternity,  Creator 
and  Creature  joined  together.?  J^ohn  1. 14.  The  word  wai  made 
flefo,  and  dwelt  among  m,  and  we  beheld  his  glory,  as  the  glory  of  the 
only-begotten  of  the  Father,  full  of  grace  arid  truth. 

Fourthly,  What  think  ye  of  his  zi72(??fow  or  anointing  ?  This  I 
fuppofe  mufl  alfo  be  the  import  of  the  queflion  objeftively  con- 
fidered,as  it  is  here  generally  propofed;  for  Chrifl  fignifies  A- 
minted,  in  the  Hebrew  it  is  Mejfias,  in  the  Greek  it  is  Chrijl,  and  in 
our  language  it  is  the  Anointed :  And  this  being  the  main  word  on 
which  the  weight  of  the  general  queflion  itfelf  lies,  it  is  the  more 
rieceifary  that  this  be  particularly  opened.  The  queflion  then 
comes  to  this  in  general,  What  think  ye  of  his  Father  the  A- 
noijiter  ?  John  6.  27.  hr  him  hath  God  the  Father fealed ;  How  ?  See 
Tfal  45.  7.  God,  thy  God,  hath  anointed  thee  with  the  oilef  gladnefs  a- 
bovethy  fellows.  How  much  pains  is  Chritl  at,  in  the  gofpel,  to 
recommend  his  Father,  as  fending  and  authorifing  him  to  his  me- 
diatorial work !  Again,  What  think  ye  of  his  office,  to  which  he 
is  anointed?  He  hath  not  taken  the  honour  of  the  mediatorial  of- 
fice upon  him,  without  being  called  of  God,  and  anointed  of  God 
thereunto,  Heb,  5.5.  We  do  not  think  honourably  enough  of  any 
of  his  faving  offices,  unlefs  we  at  the  fame  time  apprehend  his 
divine  uniSlion  thereunto.    Again  it  comes  to  this,  What  think 

ye 


JVhat    think    ye    0/    Christ  ?  17 

\e  of  his  Spirit,the  ointment  wherewith  he  is  anointed  ?  Ifa.Ci.i. 
'I  'heSpirit  oftheLord  God  is  upon  me,  for  he  hath  anointed  me.  Ha .  4.2 .  i . 
Ibavepiit  my  Spirit  upon  him,  and  he  ^jall  bring  forth  judgment  to  tb  e 
Gentiles.  There  is  the  meaning oFthe  quclhon  in  general,  v.-ith 
refpeft  to  this  C/;r//?,  who  is  the  fubjeft-matter  of  thequeftion: 
But  there  is  much  in  this  name  Chrijl,  and  more  than  we  can  tell ; 
I  only  namefome  particulars  further  here  imported,    (i.)  What 
think  ye  of  his  prophecy  and  teaching?  For,  asChrid,  he  is  a- 
nointed  to  be  a  Prophet:  Who  teaches  like  him,  fays  Elihu?  Job 
36.  22.  Other  prophets  and  teachers  have  no  wifdom  but  what  he 
gives  them;  but  in  him  are  hid  all  the  treafures  of  wifdom  and 
■  knowledge  :  Other  prophets  may  err,  but  he  teaches  infallibly  ,• 
for  he  is  truth  itfelf,  full  of  grace  and  truth  ,•  Other  teachers  may 
be  daflit,  but  he  teaches  authoritatively ;  he  fpeaks  as  one  having 
autiiority,  and  not  as  the  Scribes :  Other  teachers  may  fail  in  their 
defign,  and  prove  unfuccefsful  in  their  work ;  but  he  teaches  effi- 
caciouOy:  Men  work  upon  a  capacity,  but  he  can  give  the  capa- 
city j  the  entrance  of  his  words  giveth  light,  he  gives  underfland- 
ing  to  the  fimple.  The  excellency  of  his  teaching  is  fingular,  if 
we  confider  his  ability  and  fidelity  ;  the  matter  of  his  teaching  is 
fmgular,  if  we  confider  it  as  the  whole  will  of  God  for  our  Sal  vati- 
tion  >  the  manner  of  his  teaching  is  fingular,  if  v/e  confider  it  is  by 
his  Word  and  Spirit,  and  even  by  a  human  voice,  he  can  convey 
his  divine  power;  the  extent  of  his  teaching  is  fingular,if  we  con- 
fider it  extends  to  all  forts  ofperfons,  Je'vos  and  Gentiles,  Rud  to  all 
forts  of  things  neceffary  to  eternal  life :  This  anointing  teaches  all 
things,  I  ^ohn  2.  27.  In  a  word,  none  have  authority  to  teach,  but 
by  commifTion  from  him  ;  neither  can  any  other  teacher  preach 
himfelf :  We  preach  not  our  fclves,  but  Chrifl  Jefus  the  Lord,and 
to  him  gave  all  the  prophets  witnefs  ;  but  it  is  his  prerogative  a- 
bne,to  preach  himfelf,  hying,  Com^e  to  me  all  ye  that  labour,  &c. 
Look  to  me  and  be  faved ;  1  am  the  rofe  of  Sharon,  I  am  the  light 
ofthe  world,  I  am  the  way,  the  truth  and  the  life.     O  then,  was 
there  ever  any  prophet  or  teacher  that  could  compare  with  him  : 
TheSpirit  of  the  Lord  God  is  upon  me,  faysChrift,  for  he  hath 
anointed  me  to  preach  glad  tidings  to  the  meek :  He  is  the  ChriH:, 
the  anointed  Prophet;  and  what  thinkyeof  Chrift?  (2.)  What 
thinkyeofhisP?7>//;oo^  ?  For,  as  Chrid,  he  is  anointed  to  be  a 
Prieft  for  ever,  after  the  order  of  Melchifedeck.  All  the  Leviiical 
Priells  were  but  fliadows  and  types  of  him,  who  was  the  true 
prieft,  the  true  temple,  the  true  altar,  the  true  facrifice,  all  in  one. 
Wkathigh  tho'ts  may  we  have  of  his  oblation,  or  obedience  unto 

C  deathj 


M  The  main  Question, 

death,  even  the  death  of  the  crofs  ?  For  here  was  the  grand  con- 
dition of  the  covenant  of  redemption  or  grace  fulfilled.     The 
covenant  of  grace  was  all  grace  with  refpedt  to  God,  who  of  his 
grace  found  out  the  ranforn,  and  with  refpe6l  to  us  who  are  faved 
by  grace  :  But  with  refpetl  to  Chrift,  it  is  a  covenant  made  upon- 
terms  and  ccnditions  ;   namely,  his  obedience,  righteoufnefs, 
paffion,  and  oblation  ;  whom  God  hath  fet  forth  to  be  the  propi- 
tiation thro' faith  in  his  blood,  8^c,  Rom.  3.25.  O  what  a  free,  full, 
perfeft,  holy,fweet  and  fatisfying  facrifice  did  he  offer  up  of  him- 
feif,  even  a  facrifice  of  a  fweet-fmelling  favour  unto  God,  where- 
by juftice  was  fatisiied,  wrath  appeafed,  fin  expiated,  God  aton- 
ed, death  vanquifli'd,  hell  quenched,  heaven  purchased,  and  the 
devil's  kingdom  deflroyed ;  for  by  death  he  deftroyed  him  that 
had  the  pov/er  of  death,  that  is,  the  devil.  What  may  we  think  of 
hisintercefTion,  grounded  upon  this  oblation  ?  for  he  is  able  to 
fave  to  the  uttermoft  all  that  come  to  God  by  him,  becaufe  he  ever 
lives  to  make  interceffion.  Here  is  the  antidote  againflall  charges 
and  accufations,  Rom.  8.  33, 34.  the  antidote  againft  all  temptati- 
ons, Heb.  2.  17, 18.  and  4.  14,  15.  an  antidote  againfl  all  the 
fnares  of  the  world,  ^ohn  17.  15.     againfl  all  fins,  failings  and 
infirmities,  i  ^obn  2, 1,2.    againfl  all  fears^  through  fenfe  of 
unworthinefs,  to  draw  near  to  God's  throne  of  grace,  Heb.  4. 
15, 16. 10. 19,20,21,22.  and  againfl  all  fears  of  apoflafy  and  fall- 
ing away,  John  1 7, 1 1 . 0  his  promife,  his  power,  his  prayer,  give 
great  fecurity,  and  greater  cannot  be  given :  He  hath  prayed  for 
the  Spirit,  and  the  conflant  abiding  thereof,  John  14. 16,  17.  Sec 
John  4.  14.  Chrifl's  interceffion  is  founded  on  his  oblation,and  the 
Father  is  fo  well  pleafed  with  the  oblation,  that  he  cannot  refufe 
his  intercefTion ;   nay,  he  hears  him  always:  Therefore,  What 
think  ye  of  Chrift  ?     3.  What  think  ye  of  his  kingdom  and 
royalty  ?   The  queflion,  What  think  ye  of  Chrift  ?  imports  this 
alfo ,'  for,  as  Chriil,  he  is  anointed  to  be  a  king,  FfaL  2.  6.  I  have 
fet  my  king,  or  as  it  is  in  the  Hebrew,  anointed  my  king,  upon  my 
holy  hill  o^Zion.  Is  not  all  power  in  heaven  and  earth  commit- 
ted unto  him,  having  oq  his  veflure  and  thigh  this  name  writ- 
ten, King  of  Kings,  and  Lord  of  Lords  ?    He  is  the  King 
eternal  and  immortal,  the  government  is  upon  his  fliouJders,  and 
of  the  increafe  of  his  kingdom  and  government  there  fliall  be  no 
end.  His  delivering  up  the  kingdom  to  his  Father,  at  lafl,_  is  but 
a  changing  the  manner  of  his  admitiiflration,  and  delivering  i>p 
all  his  members,  of  whom  his  kingdom  confin:s,unto  hisFather,to 
be  eternally  crowned  and  glorified ;  he  will  reign  through  eiierni^ 
ty,andthechildr-enofZio«willbejovful  in  their  king,  and  fing 

thro^" 


What     think    ye     of    Christ  ?  i^ 

thro' eternity.  I  might  herefliew,  what  a  powerful  and  peace- 
able, mild  and  merciful,  wife  and  holy,  jufl  and  righteous  King 
our  Lord  Jefus  Chrifl;  is;  and  then  ask  you,  "What  think  ye  of 
Chrifl:  ?  But  it  is  not  poilible  to  give  fo  much  as  a  hint  at  the  thou- 
fandthpartofhis  glory  and  royalty  ;  His  kingdom  is  fpiritual 
and  internal.  If  you  be  his  fpiritual  fubje6ls,  his  kingdom  is 
within  you;  yea,  tho'  yoube  yet  fubje6ts  to  thedevil,  lie  hath 
power  over  all  hearts,  and  can  foften  the  harded,  and  bhid  the 
Itoutefl:,  and  make  the  people  fall  down  under  him :  Yea,  as  he 
is  able,  fo  is  he  willing;  for  he  is  not  only  the  God  of  power, 
butthePrinceofpeace, //^.  9.  6.  and  therefore,  as  2l  Prophet  he 
preaches  peace ;  as  a Pri'efi,  he  purchafes  peace ;  and  as  a  Kingy 
he  proclaims  peace  ;  jeci,  creates  the  fruit  of  the  lips,  peace,  peace 
to  him  that  is  afar  off,  and  to  him  that  is  nigh.  As  a  powerful  poten- 
tate, he  is  able,  and  as  prince  of  peace  he  is  ready,  to  fave  to  the 
iittermoft.  As  he  is  full  of  power,  fo  he  is  full  of  pity  ,•  and  his 
power  &peace  both  are  joined  together,  for  the  encouragement 
of  finners  to  come  to  him  J  fa.  2^.5.  Let  him  take  holdofmyflrength, 
that  he  may  makepeace  with  me,  and  he/Jjall  makepeace  with  me.  Per- 
haps, fome  poor  foul  is  thinking,0  but  I  have  no  ftrength  to  take 
hold  of  his  ftrength.  Well,  it  is  right  fo  to  think  of  your  felf,  and 
of  your  own  weaknefs  and  wickednefs :  But  no  ftrength  comes 
in  by  that  thought,  while  poring  on  your  felf  only ;  that  is,  but 
the  halfofwhatyouare  to  think,  when  you  think  right  of  your 
felves,  as  weak  and  wicked.  But  what  think  ye  of  Chrifl:  our  glo- 
rious King  ?  If  you  can  think  honourably  of  him,  as  able  and  will- 
ing to  help  you,  O  you  would  find  ftrength  coming  in  with  fuch  a 
thought:  And  high  thoughts  of  a  powerful  and  merciful  King 
Jefus,  is  one  of  the  ways  of  taking  hold  of  his  ftrength.  Jf  you 
luppofe  that  you  think  he  is  able  and  ready,  andye'tyou  find  no 
ftrength  coming  in,  O  fufpefl  your  own  thought  of  him,  that  it  is 
but  a  misbelieving  and  difiionourable  thought ;  For  I  affure  you, 
rightthoughts  ofChrift  will fet  the  heart  all  in  motion  towards 
him.  But  now,  O  there  would  be  no  end  in  fpeaking  of  the  roy- 
alties pf  King  Jesus,  his  royal  thronof  his  royal  crown,  his  royal 
vi6lories,  liis  royal  triumphs,  and  the  royal  entertainment  that  he 
gives  to  his  fubjefts  at  his  table  above,  and  even  below,  wlien  he 
brings  them  tohisbanqueting-houfc.  Ifliall  only  add,  that  as  it  is 
idiido^ Solomon,  there  was  no  king  like  him,fo  behold  a  greater 
thcLU  Solomon  is  here :  There  is  no  king  like  him  who  is  the  king  of 
Zion;  he  hath  all  other  kings  under  his  check  and  controul;  and 
what  think  ye  ofChrift  then  ?  Other  kings  have  their  dominions, 

C  2  for 


20  The    main     Q_UESTioi!i, 

for  the  mofl  part,  by  ufurpation,  by  incroachment ;  but.Chrifl:  k 
king  conftiiLite  of  his  Father,  P/^/.  89.  27.  Ill  make  him  myfirjl- 
born,  higher  than  the  kings  of  the  earth ;  and  all  this  for  the  good  of 
his  people,  Eph.  i.  22.  He  bathput  allthings  under  his  feet,  and  given 
l)im  to  be  head  over  allthings  unto  his  church.  This  leads  to  another 
import  of  the  qiieflion;  that  is, 

(  4.  )  What  think  ye  of  his.  authority  and  ability,  commiffion, 
fiilnefs,  furniture,  and  fitnefs  for  executing  of  thefe  faving  offi- 
ces? For  all  this  is  impHed  in  the  delignation  of  Christ,  thea- 
nointed;    thatis,  one  commiffioned  and  qualified  of  God,  by  a 
fupereminentun6lion,  John  2,-  34.  Behold  his  excellency  here, 
above  all  that  ever  had  the  like  offices.  Behold  he  is  anointed,  for 
the  concurrence  of  all  thefe  offices,  whether  general,  as  faviour, 
furety^  redeemer;  or  particular,  as  prophet,  pried,  king.  Some 
have  been  prophets,  fome  prieils,  fome  kings  anointed,  but  ne- 
ver any  was  anointed  to  all  thefe  but  Chrift :  What  think  ye  of 
Chrifl  ?  Behold  the  matter  of  his  anointing,-  others  have  been 
anointed  with  material  oil,  but  he  is  anointed  with  holy  oil,  the 
Holy  Spirit :  And  whereas  others  have  had  the  Spirit  in  fome  ref- 
pe6ls,  therefore  behold  the  meafure  of  his  anointing ;   others 
were  anointed  in  meafure,  but  he  without  meafure:  They  may 
have  a  fulnefs  of  fufficiency,  but  he  hath  afulnefs  of  redundancy  ; 
they  afulnefshkethefulnefs  ofa  velTel,  buthis  the  fulnefs  of  an 
ocean;  they  a  plenitude,  but  he  a  fountain.  Behold  and  view  the 
duration  of  his  anointing :  his  faints  and  fervants  may  have  the 
Spirit  fometimes  working,  fometimes  ceafing,  fometim.es  flow- 
ing, and  fometimes  ebbing ;  but  Chrift  is  anointed  with  an  endur- 
ingun61;ion,  Joh.  i.  33.  The  Spirit  that  defcended  on  him,  did  re- 
main and  reft  upon  him ;  fee  Ifa.  59.  laft.  Hence  behold  alfo  the 
equality  of  his  anointing  with  himfelf:  The  Spirit  given  to  others, 
that  were  invefted  with  any  office  in  God's  houfe,  did  work  with 
them  as  mere  men ;  there  was  no  equality  betwixt  them  and  the 
Spirit  given  to  them  :   But  as  Chrift  is  anointed  with  the  Spirit, 
as  he  is  Mediator  God-man,  fo  as  God  he  is  co-equal  v/ith  the 
Spirit  wherewith  he  is  anointed;  yea,  the  fame  inTubftance,  e- 
qual  in  power  and  in  glory  with  the  Father  and  the'lioly  Ghoft. 
And  what  think  ye  of  Chrift,  his  authority,  ability,  and  furniture 
for  his  work  ?  In  a  word,  behold  the  efficacy  of  his  anointing,  and 
the  communicable  nature  thereof:    He  is  anointed  above  his  fel- 
low?, yetfo,  as  he  hath  fellows  to  whom  he  allows  fellowlhipia 
the  farne  anointing :  He  hath  not  received  the  Spirit  of  all  grace^ 
and  gifts  for  himfilf  only,  but  he  received  gifts  for  men,  evea 

for 


PPlmt  think  ye  of  Cukist  ?  \i 

for  thee  rebellious,  PfaL6H.  i8.  Hence,  according  to  his  plea- 
fure,  he  allows  the  oil  to  drop  down  CO  the  skirts  of  his  garment  ; 
yea,  like  rain  upon  the  mowngrafs,  orfliowers  that  water  the 
earth,  P/«/.  72.  6.  It  is  true,  miniflers  anointed  with  the  Spiric, 
5re  faid  to  drop,  Ezek.  20. 46.  Son  ofman^  drop  thy  ii'ords  to-vjards  the 
foutb:  And  Mofeshys,  My  doSbrine  (hall drop  as  the  rain.  But  as 
the  clouds  from  whence  the  rain  defcendshave  not  their  water 
originally  in  themfelves,  but  from,  the  fea,  and  moifl  places  of  the 
earth,  exhaled  and  drawn  up  by  the  heat  of  the  fun ;  fo  no  mini- 
ller  of  Chrift  hath  a  faculty  of  teaching  heavenly  and  divine 
things,  and  faving  gofpel  truths  of  himfelf  ,•  but  it  is  drawn  up 
out  of  Chrift,  as  out  of  a  full  fea  and  ocean  of  all  wifdom  and 
knowledge ;  and  is  conveyed  unto  them,  by  the  heat  and  vigour, 
not  of  their  own  fpirit,  but  the  Spirit  of  Chrift,  who  is  anoint- 
ed, to  anoint  others.  And  Ofor  a  liberal  fliare  of  this  anoint- 
ing among  us  at  this  occafion!  In  a  word,  the  name  Christ  im- 
ports fuch  an  anointing,  as  that  he  is  qualified  with  all  authority 
and  ability,  all  furniture  and  fitnefs  for  his  work  of  faving  finners; 
with  all  fulnefs  of  divine  perfeftions,  and  all  fulnefs  of  me- 
diatorial gifts  and  graces  :  And  all  this  is  imported  in  the 
queflion.  What  think  ye  of  Chrijl  1 

(5.)  What  think  ye  of  his  aromatical  favour  ?  For  this  is  in 
his  name,  Chrifl  the  anointed.  His  ointment  cads  a  perfume 
thro*  heaven  and  earth.  How  fivoury  is  he  to  God  ?  Why, 
his  facrifice  was  of  a  fweet-fmelling  favour  unto  his  Father,  Eph. 
5.  2.Theflinking  fmell  of  fm  is  extinguiflied  thereby,  and  the 
perfons  and  performances  of  believers  perfumed,*  and  hence, 
how  favoury  alfo  to  believers,  Song  1. 13.  His  lips  are  like  Hllics^ 
dropping  fweet-fmelling  myrrh.  What  think  ye  of  his  favoury 
name?  Songi.  3,5.  Bccauje  of  the  favour  of  thy  good  ointments, 
thy  name  is  as  ointment  poured  forth  ;  therefore  do  the  virgins  love 
thee.  Were  it  no  more  but  the  name  Jesus  a  Saviour,  may  ic 
not  be  fo  delightful  to  fmners,  as  to  caufe  their  hearts  to  leap 
within  them  when  they  hear  ic,  as  !fohn  leapt  in  his  mother's 
womb  for  joy,  at  the  voice  of  the  bleifedVirgin's  falutation,LM/:j 
1.44.  O  what  think  ye  of  the  fwcet  name  Jesus  !  It  fliould  even 
pluck  your  heart  out  of  your  bofom,and  tranfplant  it  into  the 
bofom  of  Chrift.  Flow  delightful  is  the  very  naming  of  a 
temporal  Saviour  to  them  that  are  in  mifery,  when  they  hear 
his  ability  and  readinefs  to  deliver  them.  ?  And  may  not  you.' 
hearts  even  dance  within  you  for  joy,  when  you  hearns  fpeak 
to  you  of  fuch  a  Saviour  as  favcs  from  fin  and  wrath  ?  O  fweec- 

C  3  fmeiling 


22  The    main  Q^uestion, 

fmelling  name!  O  have  you  no  fenfe  of  fmelling:  PFhat  think 
ye  ■  of  Chrijl  ? 

(6.) What  think  ye  of  his  beauty  and  comelinefs?  Thisisalfo 
imported  in  his  name  Christ,  and  fointhequeftion,/^«f  r^m;^ 
ye  o/C/;r7y^  the  anointed  ?  Ointment  and  perfume  rejoice  the  hearty 
fays  Solomon,  Prov.  27.9.  Now  Chrifl  is  anointed  zvith  the  oil  of  glad- 
nefs,  Pfa).  45. 7.  ciud  a  glad  heart  makes  a  cheurful countenance ;  yea, 
ml  makes  the  face  to  Jhine,  Pfal.  104.  15.  A  famt,  that  hath  but  a 
fprinkling  of  this  oil,  how  will  his  face  ihine,  and  his  counte- 
nance, like  Hannah's,  be  no  more  fad ;  How  did  Mofes's  face 
Ihine  when  Tome  of  this  oil  was  upon  him !  But  O  what  think  ye 
of  thefliining  glory  and  comelinefs  of  Chrifl,  who  is  anointed 
from  head  to  foot  !  Is  he  not  altogether  lovely  ?  Is  he  not  'johite  and 
ruddy,  the  chief  amonghnthoiifands  ?  Is  he  not  a  perfe6l-  beauty? 
j^ll  God's  fulnefsis  in  him,  all  God's  beauty  is  in  him,  allGod's^ 
glory  is  to  be  feen  in  the  face  of  ^efus,  2  Cor.  4.  6.  O  then,  ^hat 
think  ye  of  Chrijl  ? 

(  7.  )  What  think  ye  of  his  worth  and  precioufnefs  ?  This  is 
alfo  imported  in  the  name  Christ,  andfoin  the  queition,  fVhat 
think  ye  of  Chriji,  the  anointed  ?  for  it  is  precious  ointment,  Pfal. 
133.  2.  Ointment  was  reckoned  of  great  worth  and  efteem  a- 
mong  the  y^wi"  ,•  it  was  among  the  precious  prefents  that  were 
fent  unto  kings,  Ifa.  57.9.  Hof  12.  i.  Ohow  great  is  the  preci- 
oufnefs and  worth  of  Chriil:  I  It  is  the  delight  and  recreation,  the 
fludyand  occupation  of  ele6t  Angels,  to  pry  into  the  preciouf- 
nefs of  Chriil,  to  look  upon  the  frameandfabrickoffalvationto 
mankind-fmners  by  Chriil,  that  they  may  therein  obferve  the 
glorious  attributes  of  God,  his  wifdom,  power,  hoHnefs,juflice, 
truth,  mercy,  all  fliining  and  glittering  in  it,  like  bright  ftars 
in  the  firmament.  Let  a  profane  world  think  what  they  will 
of  Chrifl,-  let  them  flight  him  and  his  gofpel;  let  them  fcorn 
him,  and  caft  him  at  their  heels ;  let  them  trample  on  his  blood 
and  pafllion  as  their  manner  is,  making  it  a  common  and  worthlefs 
thing;  let  them  defpife  his  high  and  celeflialmyfleries;  we  need 
not  care  for  their  thoughts  ;  it  is  enough  that  God  the  Father 
hath  honoured  and  exalted  him,  that  the  holy  Angels  do  reve- 
rence and  worfliip  him,  and  that  all  the  Saints  do  magnify  him. 
To  themthat  believe,  he  is  precious:  O  his  blood  is  precious  blood, 
his  promifes  are  precious  promifes,  his  love  is  precious  love,  and. 
every  thing  about  him  is  precious :  IVhat  think  ye  of  Chriji  ? 

(8.)  Again,  to  add  no  more  here,  What  think  you  of  his  vertue 
and  ufefuinefs?  This,  I  fuppofe,  is  alfo  imported  in  the  name 

Chrijl, 


JVhat  think  ye  c/  Christ  ?  2% 

thrift,  and  in  the  queftion  objc6livcly  confider'd, /^FS^t  think  ye 
of  Chrift  the  anointed"?  For  as  ointment  was  and  is  of  manifold 
ufefulnefs,  fo  is  Chrifl.  Efpecially  oil  hath  a  tu^ofold  vertue 
ijt,  A  mollifying  vertue,  and  a  foftning  quality  ;  fuch  is  the' 
Vertue  of  Chrift.  Were  the  heart  never  fo  hard,  he  can  foften 
and  mollify  it ;  a  drop  of  that  oil  with  which  he  is  anointed,  I 
mean  the  fmalleft  faving  motion  of  his  Spirit,  can  melt  anddif- 
folve  the  heart,  tho'  it  were  harder  than  a  ftone  or  ^dcHnsLUt^Ezek. 
36. 26.  2dly,  It  hath  a  medicinal  vertue.  Hence  it  is  faid  of 
the  Samaritan,  Luke  10.  34.  that  he  poured  oil  into  the  wounds  of 
the  diftrefled  man.  Chrift  is  the  tender-hearted  Samaritan ;  his 
Blood  and  Spirit  is  the  ointment  for  curing  all  the  wounds  that 
we  got  by  the  old  ferpent.  What  wounds,  what  plagues,  what 
deadly  difeaies  and  defperate  maladies  are  among  you  ?  Behold, 
there  is  nodifeafe  out  of  hell  thatfurmounts  the  medicinal  ver- 
tue that  is  in  Chrift  !  O  then,  PVhatthinkyeof  Chriftl  Is  there 
none  here  to  think  highly  of  him  ?  Now,  thefe  particulars  that  I 
have  mentioned  are  imported  in  the  very  name  Christ,  andfo 
implied  in  the  queftion  obje6lively  confidered,  or  withrefpe61  to 
the  obje6l  thereof  ;    Wlmt  think  ye  of  Chrift? 

The  5^co7z^  thing  here  propofed,  was,  Tofliewthe  import  of 
this  queftion  a^ively  confidered,  or  with  refpeft  to  the  act  of 
thinking;  What  think  ye  ofChriJll  Now  the  full  import  of  this 
queftion,  thus  viewed,  may  comprehend  more  than  people  are 
ready  to  imagine.  It  is  not  a  tranfcient  thought,  or  fleeting  im- 
agination; we  ought  not  to  explain  the  words  of  Chrift  by  the 
motions  and  notions  of  our  own  fpirit :  We  need  the  Spirit  of 
Chrift  to  explain  the  words  of  Chrift  according  to  the  mind  of 
Chrift,  I  Cor.  2.  lajt.  We  may  befure,  as  the  Apoftlefays,  2  Cor. 
2.  5.  thatiu^  are  not  fufffcient  cf  oiirfehes,  to  think  any  thing  as  of 
ourfehes;  our  fu-ficiency  viuft  be  of  God  :  And  if  we  can  think  of 
nothing  aright  of  ourfelves,  far  lefs  can  we  think  of  Chrift:  And 
as  none  can  fpeak  duly  of  Chrift,  nor  call  Jefus  Lord,  without  the 
Spirit  ,-fo  neither  can  we  think  duly  ofChrift,  without  the  Spirit 
of  Chrift.  What  then  is  the  meaning  of  this  queftion  relating  to 
its  aft  of  thinking;  What  think  ye  of  Chrift  ?  There  are  thefe 
following  particulars,  which  I  fuppofe  arc  implied  therein,  and 
which  I  fliall  alfo  propofe  by  way  of  query,  that  you  may  ftill 
fearch  yourfelves  and  make  application  as  we  go  along. 

(i .)  What  think  ye  ofChrift^  ?  that  is.  What  know  ye  ofChrift  ? 
what  underftand  ye  of  Chrift?  Surely  ye  cannot  have  a  right 
thought  of  that  which  ye  do  not  know  or  underftand.    Have  you. 

C   4  got 


jj-.  "fhe  main  Q^uestion, 

£0t  the  Spirit  of  'vo'ifclom  and  revelation  in  the  knowledge  of  Chrijl'^ 
Eph.  J-  I?-  Hathr/j^Gofl',  ixiho  commanded  the  light  to  jhine  out  of 
darknefs^  fohied  into  ^'our  hearts^  to  ghe  you  the  light  of  the  knowledge 
of  bis  glory  in  the  face  ofjefus  Chrijt  ?  iiath  God  revealed  his  Son  in 
you'^  Gal.  I.  1 6.  Have  you  feentheSon  ?  Hethac  fees  the  na- 
tural fun  in  the  firmament,  hath  a  thought  of  it  fuitable  to  the 
fight  he  hath  thereof;  but  a  man  that  hath  been  born  blind,  and 
never  faw  the  hght,  he  cannot  have  a  right  notion  or  thought  of 
the  fun,  tho'  youfhouldfpeakneverfomuchoftheglory  of  it  to 
him.  1  have  heard  of  a  man  born  blind^  on  whom  a  great  deal 
of  pains  was  taken  to  let  him  underftand  what  a  glorious  creature 
the  fun  was,  and  what  bright  beams  and  rays  it  fends  forth  thro* 
all  the  world  ;  but  he  was  fo  far  from  having  any  right  thoughts 
about  itj  that,  after  all  the  pains  taken  on  him  that  was  poffible, 
he  cries  out,  O  kow  (  fays  he  )  /  know  what  it  is,  it  isjuji  like  the 
found  of  a  trumpet.  Poor  man  /  there  was  the  befl  notion  he  could 
frame  about  it,  for  he  never  had  eye?.  So  it  is  here,  Sirs,  we  are 
all  born  blind,  having  no  fpiritual  eyes,  'till  God  opens  the  eyes 
of  the  underflanding,  and  enlightens  theraindin  theknowlege 
of  Chrifl:  Wemayfpeak  of  his  glory  and  excellency;  but  the 
bed  you  make  of  him  is,  O  he  is  like  a  very  ftately  andmajef- 
tick  pcrfon  as  ever  you  faw  or  heard  tell  of;  and  fo  you  frame 
the  image  of  a  great  man,  fitting  on  a  lofty  throne,  compaflTed 
about  with  fo  many  fparkling  attendants  in  fine  robes  ;  And 
Vv^hat  you  have  heard  with  your  natural  ears  of  any  perfon,  or 
feen  with  your  natural  eyes,  or  can  conceive  with  your  natural 
underftanding  or  reafon,  helps  you  to,  or  furniflies  you  with 
materials  for  framing  fuchanotionof  him.  But  what  is  all  this? 
It  is  nothing  but  an  image  oi  your  own  brain,  a  carnal,  fan- 
tafi;ical  thought;  the  true  Chrift  is  the  image  of  the  invifible 
God,  the  wifdom  of  God,  and  the  power  of  God,  God-man  in 
one  perfon.  Now,  have  you  got  a  fpiritual  difcerning  ?  for 
the  natural  man  receives  not  the  things  of  the  Spirit  of  God  ;  they 
are  fcoUfhnefs  to  him^  neither  can  he  know  them,  becaufe  they  are 
fpirituaily  difcerned.  The  world  cannot  think  of  Chrifl:,  far  lefs 
think  much  of  him,  becaufe  they  do  not  know  him:  Like^^p's 
cock,  contenting  himfelf  with,  and  thinking  more  of  a  barley- 
corn than  a  pearl,  becaufe  he  knew  not  the  worth  of  it ;  fo  the 
world  think  more  of  the  barley-corn  of  temporal  good  things. 
than  they  think  of  the  pearl  of  great  price,  becaufe  they  know 
it  not :  Therefore  thequefl;ion  imports.  What  know  ye  of  Chrift? 
(2 .)  fVbat  think  ye  ofCbtiJt  ?  that  is.  What  believe  ye  of  Chrifl? 

Knowledge 


JV})at    think    ye    of    Christ  "?  25 

Knowledge  and  faith  are  like  the  two  eyes  of  the  foul  ,*  knowlege 
is  the  difcerning  and  apprehending  eye,  faith  is  the  a'pplying 
and  appropriating  eye.     And  as  faving  knowledge  is  objective 
faith,  and  faving  faith  fiducial  knowledge  ;  fo  without  know- 
ledge we  cannot  think  duly  of  Chrift,  with  refpe6l  toAvhat  he 
is  in  himfelf,  and  without  faith  we  cannot  think  of  Chriflwith 
refpeft  to  what  he  is  to  us,  fo  as  to  receive  the  record  of  Godj 
namely,  That  God  hath  given  us  eternal  life  f  and  this  life  is  inbisSon^ 
I  Joh.5.  II.  whichiQCord  whofoever  believeth  ?iot,  hath  made  God  a 
liaffVQw  10.  That  the  queftion  concerns  this  believing  tho't  of 
Chrifl,  is  plain  from  the  context,  wherein  Chrifl  fliews  they 
had  but  unworthy  thoughts  of  him,  if  they  did  not  fee  him  to  be 
David's  Lord,  that  is,  the  true  God,  and  eternal  life  ;    in  and  thro' 
whom,  as  the  God-man,  this  hfe  was  to  be  conveyed  from  God  to 
man.  This  queftion then  is  atrial  of  our  fa.iih,whichfaithisthc 
evidence  of  things  notfeen.   -And,  I  fuppofe,  one  of  the  reafons  why 
Chrill  here  fays,  fVhat  think  ye  of  Chrifl  ?  and  nor,  fVhat  think  ye  of 
me^  is,  becaufe,  tho' now  they  were  fpeaking  to  him  and  feeing 
him  with  their  bodily  eyes;  yet  their  faith  was  not  to  terminate 
on  what  was  the  obje6l  of  their  fenfe.We  have  no  more  fiiith  than 
an  ox  or  a  horfe,if  we  believe  no  more  than  we  fee  and  feel.  The 
brute-beafts  think  they  have  what  they  find  they  have  by  feeing 
and  feeling ;  but  what  do  you,  that  are  rational  creatures,  think  of 
things  that  cannot  be  feen  or  felt  ?  Faith  is  the  evidence-of  things  ?iot 
fien/ThePharifees  hei^,they  faw Chrift, they  faw  his  m.iracles :  but 
yet,-  for  all  that,  they  faw  not  the  true  Chrifl  by  Faith,  while  they 
law  not  his  invifibleGlory,his  invif]bleGodhead,nor  theinvifible 
feal  appended  to  his  commiffion  for  faving  finners.  Therefore  it 
is  not,  What  think  ye  of  me  ?  Your  eyes  fee  mjc,  as  if  I  were  no  more 
but  a  man  like  your  felves ;    but,  fFhat  think  ye  cf  Chrifl  ?  Do 
you  believe  no  more  of  Chrifl  than  you  fee?    If  fo,  then  you 
have  no  right  thoughts  of  Chrifl:  at  all,  becaufe  you  have  no 
faith.     My  friends,  the  queftion  concerns  you  alfo :    Itis  nor^ 
What  fee  or  feel  you  of  Chrifl:  ?  bur,  IVhat  believe  ye  of  Chrifl  7 
There  is  a  threefold  feeing  or  feeling,  that  is  to  be  fcparate  from 
believing.  The/;y?isarw/)or6'^/fceingorfeehng:  Thomas  tho't 
it  a  better  way  to  believe  Chrift  to  be  rifen,  by  feeing  and  feeling 
him,  than  by  running  to  the  promifes  without  fight  of  him  ;  and 
we  all  naturally  follow  him :  But  Chrift  tells  him,that  the  beft  and 
moft  bleffed  way  v/as  quite  contrary  to  that,  Jc/;72  20.29.  Blcfjcd 
lire  they  that  have  not  fc  en, and  yet  have  believed.  Again, 2 , There  is  a 
rational  feeing,  that  is  to  be  feparate  from  believing.    Tho''  none 
can  believe,  without  the  exercife  of  their  rational  faculties  fpiri- 

toalized^. 


26  The  main  (Question, 

tualized,  and  tho'  it  be  the  higheftreafon  to  believe  what  God 
ipeaks ;  yet  to  make  natural  reafon  the  rule  or  ground  of  faith,  is 
DOC  to  believe  at  alljbut  the  way  to  doubt  of  all  that  ever  God  faid. 
rZ'6'7;2i7i'conrulted  with  reafon,  and  reafon  confulted  with  death 
and  the  grave,  whether  they  could  fend  their  guefts  away  back 
and  alive  again  into  the  world;  and  fo  he  believed  not.  li  Abraham 
had  not  feparatedrhe  fight  of  reafon  from  his  faith  in  the  promif- 
ed  feed,  where  would  his  faith  have  been  ?  Natural  reafon  might 
fay,  Hearkyou,  Abraham,  Is  it  poffible  that  you  and  Sarah  can 
now  have  a  Son  betwixt  you,  when  you're  both  come  tofuchan 
age,that  you're  but  dead  flocks  ?But,when  reafon  began  to  fpeak, 
Abraham  ftopt  his  ears ;  he  confidered  not  the  deadnefs  of  his  own 
body,  nor  oi Sarah's  womb,  Rom.  4. 19,  20,  21.  Hefiaggerednot  at 
the  promife  of  God  through  unbelief,  but  was  Jirong  in  the  faith,  giving 
glory  to  God,  being  fully  perfuaded  that  he  that  hadpromifed  was  able  to 
perform.     It  may  be,  reafon  is  whifpering  into  the  ears  offome 
here,  faying,  O  man,  woman,  you're  but  a  dead  ftock,  a  dead 
ilone,'  do  you  ever  think  tohe  a.  child  of  Abraham,  oy  that  you'll 
bring  forth  fruit  unto  God?  But,  if  you  believe  with  Abraham, 
you'll  fay,  Hold  your  peace,  carnal  reafon;   you're  but  a  blind 
fool  in  the  matters  of  God :    Cannot  God  out  of  flones  raife  up 
-children  to  Abraham  ?  And  as  he  is  able,  fo  he  hath  given  me  ma- 
ny promifes  in  his  word,  which  he  allows  me  to  build  upon,  and 
commands  me  to  believe.     Unbelief  builds  always  upon  fenfe 
and  reafon,  but  faith  builds  upon  the  power  and  promife  of  God ; 
What^^/zVi/'^youof  Chrifl?  3.  There  is  a  ^/pirm^a/ feeing,  that  is 
to  be  feparated  from  faith.     It  is  true,  there  1.^  a  fpiritua:  f  ieing 
of  fanftified  knowledge  and  underftanding,  which  T  1  v>keof 
already,  that  is  elTential  to  faith ;  there  can  be  no  l^eJit-vin  <;  with- 
out this  feeing  :  He  that  fees  the  Son,  and  believes  in  him,  hath  cver^ 
laftinglife.     Butthere  isafpiritual  feeing  of  experience,  or  c;x- 
penmental  fenfe  and  feeling,  which  is  to  be  feparate  from  believ- 
ing,- fuch  as  fpiritual  mourning,  fpiritual  joy,  fpiritual  enlarge- 
ment, or  fjch  like  workings  of  the  Spirit.  Where  rhefe  are,  they 
Ihould  indeed  be  cherifliedvvdththankfulnefs,  as  being  a  tafte  of 
heaven, and  a  comfortable  means  of  glorifying  God  on  earth: 
But  it  is  dangerous  to  make  them  the  ground  oi  faith;  for  they 
are  always  ebbing  and  flowing  up  and  down,  it  may  be  twenty 
times  in  the  fpace  of  one  fermon ;   and  your  faith  that  is  built 
thereupon  will  be  up  and  down  therewith.     If  you  believe  no 
longer  than  you  fee  and  feel,  no  wonder  that  you  are  always 
doubting,  when  you  are  not  feeling.     And  fo  you're  never  living 

by 


What    think    ye    0/    Christ?        "  27 

by  faith ;  for  you're  not  properly  believing,when  you're  feeling  : 
faith  is  one  thing,  and  feeling  another.  Or,  if  you  build  partly 
on  the  feeling  of  God's  work  withinyou,  and  partly  oii  thetruth 
of  God's  word  without  you,  then  you're  like  one  that  would  build 
a  houfe  partly  on  the  thawing  ice,  an  d  partly  on  a  firm  rock ;  fure- 
ly  that  part  of  the  houfe  that  was  built  on  the  ice,  will  tumble 
down  whenever  the  ice  melts :  But,  were  the  building  of  faith 
wholly  upon  thefirmrock,  that  changes  not  with  thechangesof 
your  fenfe  and  feeling,  you  would  find  no  more  caufe  of  doubt- 
ing when  ycu  have,than  when  you  want  thefe  changeable  things; 
you  would  be  thankful  when  you  have  them,  and  yet  not  doubt- 
ful when  you  want  them.  Unbelief,  which  builds  upon  things 
feen  and  felt,  fays  and  thinks,  inthe  want  of  thefe,  O  all  is  gone, 
and  fo  razeth  the  foundation;  but  faith,  which  is  the  evidence  of 
things  not  feen,  fays,  even  in  the  want  of  thefe,  All  is  yet  well  and 
fecure;  Chriilis  what  he  was,  the  promifeis  what  it  was,  the 
truth  of  God  is  what  it  was,  however  I  be  changed.  Thefe  are 
the  different  thoughts  of  faith  and  unbeUef ;  and  what  think  ye  ? 
I  true,  when  the  meaning  of  the  queftion  is.  What  believe  ye  of 
Chrift  ?  the  mofhparc  will  find,  that  either  they  have  no  faith,  or 
very  little. 

Thus  P^z// believed  contrary  to  fenfe  and  feeling,  when  he  goc 
the  promife  of  his  own  life,  and  the  life  of  all  that  were  in  the 
fliip  with  him,  Jffts  27.  25. 1  believe  God,  fays  he,  that  it  fljallbe 
even  as  it  ims  told  me.  See  in  what  circumftances  he  was,  when 
he  thus  believed, 'y^;/^j  15, 18,  20.  their  light  was  gone,  theteni- 
peft  was  on  them,  and  all  hope  from  outward  appearances  was 
gone;  yet  P«m/ was  allured  and  perfuaded,  that  God  would  do  as 
he  had  faid.  Why,  might  unbelief  fay,  if  the  fun  were  iliining, 
and  a  fair  wind  blowing,  if  the  Sun  of  righteoufnefs  were  Ihining 
on  me,  and  the  wind  ofheavenly  influences  blowing,  and  I  were 
fair  before  the  wind,  than  I  would  believe :  But  now,  when  there 
is  nothing  but  darknefs,  tempeits,  how  can  I  believe  ?  No  indeed^ 
you  cannot,  while  you  make  fenfe  and  feeling  the  ground  of  your 
faith,  and  not  the  truth  and  veracity  of  God  in  his  word  of  grace 
and  promife.  Thus  it  is  in  the  matter  of  Juftification  before  God. 
The  believer  is  to  look  upon  himfelf  as  righteous,  through  the 
righteoufnefs  of  Chrifl ;  to  believe  himfdf  perfeft  in  Chrifb,  and 
fiducially  to  think  himfelf  righteous  in  Chrill ;  No,  fays  unbelief) 
I  cannot  think  that,  becaufe  I  feel  tlie  contrary  ^  I  feel  my  own 
unrighteoufnefs,  iin  and  corruption.  Why,,  if  there  were  no 
fenfe  or  feeling  of  fin,  there  would  be  no  room  for  faith ;  If  you 

had. 


28  The  main   (^uestiot, 

had  a  righteoufnefs  of  your  own,  and  a  feeling  thereof,  then  you 
would  have  no  need  of  Chrift's  righteoufnefs  ;  but,  now,  that 
you  have  a  feeling  of  your  unrighteoufnefs  and  fin,  there  is  room 
for  faith ;  according  to  fuch  a  word  as  that,  2  Cor.  5.  lajl.,  He 
hath  madehimtobefiuforiis^  that  ixie  might  be  made  the  righteoufnefs 
ofGodinhim.  The  very  eflenceof  faith  here  is  to  believe  the 
quite  contrary  to  what  we  fee  and  feel  in  ourfelves,  faying.  In 
my  felf  I  have  no  righteoufnefs,  no  ftrength  ,•  but  furely  in  the 
Lord  have  I  righteoufnefs  and  ftrength.  Now,  tho'  I  fliould 
fliew  no  more  of  the  import  of  this  queftion.  What  think  ye  of 
Chriji?  but  thefe  two,  namely,  What  know  ye  of  Chrirt;,?  and 
what  believe  yeofChrift?  furely  it  is  a  matter  of  eternal  confe- 
quence to anfwer  this  queflion,  thus  explained,-  for  if  you  mifs 
the  right  anfwer  to  thefe  two  branches  ot  this  queflion,  your 
doom  at  the  great  day  will  be  dreadful,  2  TheJJl  i.  7,  8-  He  will  be 
revealed  from  heaven  in  flaming  fire ,  taking  vengeance  on  them  that 
know  him  not.,  and  obey  not  theGofpel;  that  is,  whenever  had  fuch 
thoughts  of  Chrift,  as  to  know  him,  and  believe  in  him  as  the 
ChrifiofGod.     Again, 

(3.)  Whatthink  ye  of  Chriji?  Thatis,  what  love  yeofChrift, 
and  what  favour  have  ye  for  him  ?   As  they  that  know  him  will 
believe,  and  put  their  truft  in  him ;   fo  they  that  believe  in  him 
will  love  him,  for  faith  works  by  love.    It  muft  be  a  loving  tho'c, 
that  Chrift  here  intended  by  this  queftion,  while  in  the  context 
he  fets  forth  himfelf  not  only  as  David's  Son,  but  David^s  Lord,  a 
God-man,  and  fo  a  glorious  object  of  love,  altogether  lovely. 
Were  our  affections  enlarged  wider  than  the  highefl  heaven, 
there  is  lovelinefs  enough  in  a  God-man  to  fill  it ;   and  could  our 
hearts  hold  an  ocean  of  love,  there  is  infinite  lovelinefs  in  Chrift 
to  beftow  it  all  upon.   Every  thing  in  Chrift  is  lovely ;  and  there- 
fore thequeftion.  What  think  ye  of  Chrifil    muflbe.  What  loi''e 
ye  of  Chrift  ?  If  any  man  love  not  our  Lord  Jefus  Chrift,  let  him 
hQ  Anathema  Mar anat ha.,  fays  the  Apoftle.     Surely  they  are  not 
believers  that  are  not  lovers  of  Chrift.     It  is  true,  Chrift  hath 
many  pretended  lovers,  that  love  him  only  for  his  bounty,  but 
not  for  his  beauty,  and  that  fay  they  love  him ;   but  it  is  not  ^o, 
if  you  ccnflder  the  qualities  of  their  love,    i/?.  It  is  an  eafy  love, 
they  came  eafily  by  it,  without  ever  getting  their  natural  enmi- 
ty difcovered  or  broken:    They  were  never  humbled  for  their 
want  of  love ;  fuch  a  love  is  no  t  worth  a  farthing.    Or,  2dly,  It  is 
an  idle  love,  it  does  not  lead  them  to  his  fervice,  nor  draw  them  to 
their  prayers  ;  his  commands  are  ftill  grievous  to  them.   Or, 

3%» 


What    think    ye    of    Christ  ?  29 

^dly,  If  it  be  not  an  idle,  it  is  a  legallovt :  It  may  be  the  law  comes 
to  them,  and  fays,  as  Fharaoh  faid  to  the  Jfraelitcs,  Ye  are  idle,  ye 
areidle,  £a;o^.  5.17.  and  fo  they  fall  adoing  for  their  life,  accord- 
ing; to  the  DO  and  live  of  the  firfl  covenant.  But  it  is  not  doin^ 
from  love  to  Chrift :  It  is  not  a  Gofpel-love  to  him  as  a  la'x-ful' 
filler^  but  a  legal  love  tohimasonly  a/^w-o-f'D^'r,  and  as  if  he  was 
Hill  ftanding  upon  the  old  covenant  terms  with  them.  Or,  /\.thly^ 
If  it  be  not  a  legal  love,  it  is  a  kofe  and  licentious  love  they  have  to 
him :  It  is  a  love  with  a  latitude,  allowing  as  much  room  for  the 
Devil  as  for  Chrift,  as  much  room  for  the  world  as  for  Chrift,  and 
as  much  room  for  lufts.  Surely  they  that  have  no  otjier  love  to 
Chrift,  but  fuch  an  eafy,  idle,  legal,  loofe  or  licentious  love,  they 
are  not  true  lovers;  nay,  they  are  true  haters  of  him,  and  ene- 
mies to  him.  Let  them  fay  as  they  will,  that  they  love  Chrift, 
yet  they  think  nothing  of  him.  But,  believer.  What  think  ye 
of  Chrift  ?  When  the  meaning  of  the  queftion  to  you  is,  Simon, 
Jon  of  Jonas,  lovejl  thou  me  more  than  thefe  ?  O,  can  you  anfwer  it 
with  an  appeal.  Thou,  that  knowejl  all  things,  knoweji  that  I  love 
theel  or  at  Icaft,  can  you  anfwer  it  withafigh,  Wo's  me  that  I 
cannot  love  him  as  I  ought  ?  Surely,  if  you  have  not  a  love  of  de- 
light, rejoicing  in  him,  you  have  a  love  of  defire,  lamenting  after 
him.  Sometimesthe  loving  foulgoesto  acommunion,  andthe 
fecret  groan  is,  O  let  me  find  Chrift  at  this  occafion .'  OI  muft 
have  him,  I  muft  have  him!  Why  W2Z(/?  you  have  him?  evenbe- 
caufehemufthaveyou,  yo/;72 10.  16.  Other Poeep  I  have,  zvhichare 
not  of  this  fold;  thefe  alfo  Imiifi  bring,  andthey  fljall  hear  my  voice. 
He  hath  faid  firft,  I  nnift  have  you,  and  that  hath  brought  you  to 
fay,  I  mufi  have  him.  Here  are  tvv^o  neceftlties  meeting,  his  ne- 
celTity  and  your  necefllty,  hisneceftity  indeed  is  a  pure  necef- 
lity  oUove,  but  your  firft  neceftity  was  the  neceffity  ofzvant :  But,, 
fmcehefrom  /ow  hath  a  need  of  you,  as  well  as  you  from  ivaut 
have  a  need  of  him,  you  muft  ofneceilTty"  meet  together  in  love. 
You  love  him,  becaufe  he  firft  loved  you ;  you  feek  him,  becaufe 
he  firft  fought  you  :  Therefore  henceforth,  as  he  feeks  you  from 
love,  fo  do  you  not  only  feek  him  from  want,  that  is  too  felfilh  ; 
but  alfo  let  your  way  of  feeking  him  grow  up  to  more  confor- 
mity tohiswayof  feekingyou,  namely,  from  love,  faying,  Sa^D 
ye  him  ijohom  my  fuul  loveth  ?  Tell  him  that  I  am  fick  of  love.  O 
what  think  ye,  Vv^hat  love  yeofChrift?  Again, 

(  4  )  PVhat  think  ye  of  Chrift  ?  that  is,  Wiiat  efteem  ye  of  Chrift,, 
or  what  eftimate  and  valuation  have  you  for  him  ?  This  is  plain- 
ly imported  in  tlie  queftion  here.   Why^  might  Chrift  fay,  ye 

Pharifees 


30  The  mam   (Question, 

Pharirees  are  iliewing  your  ignorant  efleem  of  the  law,  by  all  the 
quefcions  y  ou  are  propofing  about  it ;  but  what  think  ye  of  Chrift, 
who  is  the  Lord  of  the  law,  as  well  as  David's  Son  and  Lord  ?  You 
have  an  ignorantly  high  opinion  of  M^/^j,  but  what  think  ye  of 
Chrifl;  ?  what  honour  and  refpeft  do  you  put  upon  him  ?  Surely, 
to  them  that  believe^  he  is  precious,  or  as  the  word  imports,  he  is 
honourable.     Where  there  is  true  knowledge  of  Chriil:,  there  is 
£iith;  where  there  is  faith,  there  is  love,-  and  where  there  is 
Jove,  there  is  a  higheileem.     Somethings,  the  more  they  are 
known,  the  lefs  they  are  efteemed  ;  But  it  is  not  fo  with  Chrifl; 
they  that  know  him  mofl,  do  efteem  him  mod.  God  the  Father 
knows  him  bed,  and  heefleems  him  mofl  highly,  Ifa.  42.  i.  Saints 
and  Angels  in  heaven  know  him  next  beft,  and  how  they  efte^m 
him,youmayfee,i^^i;.  5.  8,9, 10,  II,  12.  The  more  that  an^j^ 
earth  knows  him,  the  more  do  they  efteem  him;  and  only  thefe 
that  do  not  know  him,  do  not  efteem  him,  iCor.  1.21,22,23^  24. 
They  that  are  befl  judges,  think  highly  of  Chrifl-  What  judge  ye, 
what  efteem  have  ye  of  him  ?  There  is  a  fourfold  lodging  or  room 
that  the  efteem  of  Chrifl  hath  in  the  fouls  of  them  that  duly  e- 
ileem  him.     i.  In  their  intelle^ive  faculty,  that  is,  in  their  un- 
derftanding  this  efteem  lodges,  faying,  O !  I  determine  to  know 
nothing  but  Chrifl!  O,  Sirs,  if  a  man  had  the  knowlege  of  all  the 
univedities  in  the  world  concentered  in  him,  and  yet  knew  not 
Chrift,  he  is  but  a  poor  filly  fot.   Paul,  bro't  up  at  the  feet  of  Ga- 
haliel,  had  a  great  deal  of  knowlege  and  human  literature ;  but  as 
foon  as  he  came  to  know  Chrift,  O,  fays  he,  Icount  all  but  dung  for 
tJye  excellency  of  the  knowledge  of  Chrifi  Jefus  my  Lord.   2.  In  their 
eletlive  faculty,  that  is,  in  their  choice  does  this  efteem  lodge.    O 
they  that  efleem  Chrift,  they  fele6l  and  fingle  him  out  for  a  head 
and^  husband,  with  whom  they  refolve  to  live  and  die,  faying, 
fVbotn  have  I  in  heaven  but  thee  ?  and  there  is  none  upon  the  earth  that  I 
dcfirebefidesthee.    3.  In  theii'  profecutive  faculty,  that  is,  in  their 
affections  does  this  efteem  lodge,  thefe  do  ardently  and  vehe- 
mently purfue  after  him.     As  nothing  can  fatisfy  a  hungry  man 
but  food,  fo  nothing  fatisfies  fuch  a  foul  but  Chriift ;    hence  pro- 
ceeds their  induflry  in  the  ufe  of  means  and  ordinances.   4.  In 
ihi^iT  retentive  fcLCuhy,  that  is,  in  their  memory  will  this  efteem 
alfolod^e;   while  their  efteem  of  him  makes  them  remember 
him,  and  their  meditation  of  him  to  be  fweet.     ffhen  I  remember 
thee  upon  my  bed^  and  meditate  on  thee  in  the  night-watches,  my  foul 
Jljallbefatisfieda.y  with  marrow  andfatnefsy  and  my  mouth  fMllpraife 
thee  with  joyful  lips,  PfaL  63. 5, 6.  What  we  love  and  efteem,  will' 

have 


tVhat  think  ye  of  Christ  7  31 

have  a  lodging  in  our  minds  and  thoughts.  And^  where  does  the 
flrain  of  our  thoughts  and  medications  run  ?  is,  no  doubt,  implied 
in  the  queflion,  PFhat  think  ye  cf  Chriji  ?  What  room  do  you  give 
him  in  your  heart  and  thoughts  ?  Now  thefe  four  particulars, 
nameiy,  i.  What  knoiv  ye,  2.  What  beiieve  ye,  3.  What  love 
ye,  4.  What  efieem  ye  of  Chrifl?    are  here  im.plied. 

The  Third  I'hing  here  propofed,  was.  To  fliew  the  import  of 
this  queflion  formally  confidered,  with  relpeft  to  the  quality  of 
the  aft.     I  have  fhewed  what  may  be  implied  in  the  queftion, 
with  relation  to  the  adl  of  thinking :  Now  the  interrogative  par- 
ticle JVhat,  pointing  at  the  quality  of  this  a6l,  may  furniili  us  with 
fome  further  thoughts  about  the  import  of  the  queftion,  for- 
mally confidered.     It  is  the  What  in  the  text  that  now  I  am  ef- 
pecially  upon ;   and  befides  the  general  PFhat  is  your  opinion  of 
Chrifl?  What  is  your  judgment  about  Chrifl?    there  is  a  four- 
fold What  here  implied.   (  i )  What  good  do  you  think  of  him  ? 
You  Pharifees  think  much  good  of  your  felves  ?  who  but  you,  arrd 
your  righteoufnefs,  your  alms,  your  facrifices,  your  temple,  your 
zeal  for  Mofes  and  the  law  ?  But,  What  think  ye  ofChriftl   Is  he 
no  more  in  your  view  than  a  mortal  Ton  of  a  mortal  man?  No 
wonder  then,  in  this  cafe,  you  think  little  good  of  him.     Can  you 
afcend  no  higher  in  your  contemplation  to  apprehend  him  as  the 
immortal  Son  ofthe  immortal  God,  the  eternal  Son  of  the  eter- 
nal Father,  the  righteoufnefs  of  God,  the  gift  of  God,  the  true 
facrifice,  the  true  temple,  the  antitype  of  all  the  types,  thefub- 
flanceof  all  the  fhadows,  the  fulnefsof  all  the  prophecies  and 
promifes?  What,  do  you  think  him  good  for  nothing,  but  to  be 
defpifed,  debafed,  and  trampled  upon  ?  What  good  do  you  think 
of  him?  (2.)  What  g/or}/ do  you  think  to  be  in  him  ?  Do  you  not 
darken  his  glory,  when  you  look  upon  him  only  to  be  the  fun  of 
David,  and  not  alfo  to  be  the  Lord  o^ David,  and  the  Lord  of  glo- 
ry, the  root  and  offspring  q^ David;  not  only  the  offspring  o^Da- 
vidas  man,  but  the  root  of  David  as  God  ?     What  think  ye  of 
him  as  the  glory  of  God,  andtheGqd  of  glory,  bringing  inadif- 
penfation  much  more  glorious  than  that  of  Mofes,  which  glory- 
was  to  be  done  away,  2Cor.  3.7,  8,9.  Chrifl  as  the  fent  of  God,- 
being  anoipted  with  the  Spirit  f^or  that  end.  If  the  miniftration  of 
death  written  and  engraven  on  flones  was  glorious,  howfliall  not 
the  miniftration  ofthe  Spirit  be  rather  glorious  j'  If  the  miniilra- 
rion  of  condemnation  be  glory,  much  more  does  the  miniflration 
of  righteoufnefs  exceed  in  glory.  And  whatglory  do  you  think 
So  be  in  ChriftjWho  is  the  glory  of  all  this  glory?  Do  you  fee  Chrifl 

to 


32  The  main  (Question, 

to  be  thus  glorious,  and  me  to  be  the  Chrifl:  ?  Tho'  now,  might  he 
fay,  this  glory  is  under  a  vail  of  i^efli,  a  vail  of  exinanition  and  hu- 
miliation; yet  this  mean  appearance  that  I'm  making  now,  as  if  I 
were  no  more  but  a  frail  mortal  man,  was  clearly  foretold  to  you 
by  the  prophets  concerning  Chrift,  even  that  he  fnould  be  a  man, 
and  a  manofforrows;  Can  you  fee  nothing  of  my  glory  and  ex- 
cellency under  this  vail?  Is  there  no  glory  in  the  fun,  becaufe 
there  is  a  cloud  betwixt  you  and  it?  (3.)  What  nfe  do  you  think  he 
is  of  ?For,if  he  were  only  theSon  oiDamd^ho.  could  be  of  no  greac 
ufefulnefs  to  a  periihing  world  of  finners :  But,  do  you  think  and 
confider,  that  herein  is  the  myftery  of  divine  grace  ,•  Godfo  loved 
the  'world,  that  hefent  his  only  begotten-Son,  that  whofoever  believetb  in 
him,  7night  not  perifjj,  but  have  everlafting  life  ?  If  the  brafen  fer- 
pent,  which  was  but  a  type  of  Chrifl:,  was  of  ufe  to  the  (iung^If- 
radites.  What  think  ye  of  Chrifl:  ?  can  any  thing  in  the  world  be 
fo  ufeful  to  linners  as  Chrifl:  ?  Of  what  ufe  is  the  law,  whereof 
you're  boafl;ing  ?  It  is  but  a  dead  letter,  a  killing  word,  a  fentence 
ofcondemnation,adeath-fummons,adead-warrantagainfl:  them 
without  Chrifl:,  who  is  the  end  of  th£  law  for  righteoiifnefs.  Who 
but  Chrifl:  can  reconcile  God  to  man,  &  ingratiate  man  withGod? 
Who  but  he  can  fulfil  the  law  andfatisfyjufl:ice  for  them,  pay 
their  debts,  heal  their  difeafes,  juflify,fan6tify,  and  fave  them, 
vanquifli  fin,  death  and  hell  for  them,  and  at  lafl:  raife  the  moulde- 
red carcafe  from  corruption  toincorruption,  andinvefl:itwitha 
ftate  of  everlafting  glory  in  the  higheft  heaven,with/i//K^y>  of  joy, 
andpkafiiresfor  evermore  at  his  right-band  ?  Is  he  an  ufelefs  Cin-ifl;  to 
you,  tho'  he  fills  all  in  all,and  alone  can  give  abundant  fatisfadion 
£0  the  immortal  foul ;  whereas  all  things  elfe  are  but  dry  and  emp- 
ty without  him,  and  leave  men  defbitute  ?  O  dry  means,  dry  mi- 
mfl:ers,  dry  ordinances,  dry  facraments,  dry  fermons,  and  dry 
prayers,  if  Chrifl:  be  away!  O  dry  breafl:s  ifhebenotthe  milk, 
dry  branches  if  he  be  not  the  fap,  dry  clouds,  dry  wells  if  he  be  not 
the  water !  O  what  u  fe  think  ye  he  is  for  ?  What  work  and  fervice 
have  ye  for  him?  (4.)  Whatworf/j  do  you  think  he  is  of?  Your 
thoughts  are  employed,  might  Chrifl:  fay,  how  to  tempt  me  with 
your  quefl:ions  about  the  law,  undervaluing  that  Lord  God  that 
gave  the  law,  and  that  now  is  come  in  the  perfon  oftheMefJlas  to 
fulfil  the  law ;  &  is  he  unworthy  to  have  a  room  in  your  thoughts  ? 
or  what  worth  do  you  think  him  of  ?  If  you  judge  rightly,  and 
think  duly  of  him,  you'll  find  he  hath  more  real  worth  than  all  the 
world  beflde :  For,  put  all  the  creatures  in  heaven  &  earth  in  one 
fcale  and  Chrifl;  in  another,  you'll  find  them  all  to  be  lighter  than 

vanity. 


What  think  ye  of  CnRisr  ?  3^ 

vanity.  This  is  plain,  if  you  confider,  that  when  all  the  world  of 
nien,angels  &  creatures  were  weighed  in  the  balance  with  divine 
■juftice,  they  were  found  too  light  to  counterpoife  it,  or  give  fatis- 
faftion  toit ;  all  they  together  could  not  make  up  the  fu^l  fum  or 
value  that  (liould  fatisfy  that  juftice:  It  cofl  more  to  redeem  a  foul, 
than  all  that  they  were  worth:  The  redemption  of  the  foul  is  precious^ 
and ceafes  for  everyCays  thePfalmift.ButChriftjhavingunfearchable 
riches,  is  a  mafs  of  treafure  big  enough  for  the  purpofe ;  &  there- 
fore, whenhe  was  laid  in  balance  with  infinite  juftice,  he  was 
found  of  weight  enough  to  poifeit,  without  any  creature's  help 
to  hold  down  the  fcale  :  Nay,  he  looked  and  there  was  none  to  help, 
9ione  to  uphold;  therefore  his  own  arm  brought  fahation;  and  he  trod 
the  wineprefs  alone,  andof  the  people  there  were  none  with  him,  Ifa.  63. 
3,5.  Who  among  the  creatures  could  go  thorow,  conquering  and 
to  conquer,  as  Chrift  did,  when  he  had  heaven,  earth  and  hell  to 
grapple  with?  What  think  ye  of  Chrift  then  ?  What  worth  do 
you  think  he  isof  ?  Upon  the  whole,  before  I  leave  this  point, 
Ictmeaskthefe  twoqueftions,  to  bring  home  this  one,  concern- 
ing what  worth  you  think  Chrift  is  of^  The  firft  Queftion  is. 
What  price  would  you  buy  him  at,  if  you  were  to  buy  him  ?  Sure- 
ly, if  you  had  a  due  tho't  of  Chrift,  and  a  difcovery  of  the  pearl, 
you  would  for  joy  fell  your  all  to  buy  it;  Mat.  13.  44,45,  4.6. 
And  when  all  is  done,  you  would  fee  your  ^// to  be  nothing  at  all, 
and  the  pearl  to  be  all  in  all.  Indeed  this  treafure  is  fo  great,  this 
pearlisfb  precious,  that  it  cannot  be  bought  at  any  price;  and 
therefore  the  price  of  it  is,  no  money,  no  price,  altogether  free,  Ifa. 
55.1.  To  buy  here,  is  to  beg,  and  take  freely  :  yet  if  the  quefti- 
on be.  What  would  you  gize  for  him,  if  he  were  to  be  bought  ?  Sure- 
ly, if  you  knew  your  own  need,  and  his  infinite  fulnefs  and  fuit- 
ablenefs  for  you,  the  queftion  will  fuggeft  fome  great  thought  of 
Chrift.  Oa  thoufand  thoufand  worlds,  if  I  had  them,  would  I 
give  for  him !  Yea,  but  there  are  fome  that  hold  him  at  a  very  low 
price,  they  would  not  give  a  groat  or  a  fixpence  for  Chrift  or  his 
intereft ;  they  would  not  part  with  a  fliilling  or  a  crown  for  Chrift 
or  his  caufe,  Chrift  or  his  Gofpel  ;  nay,  they  will  not  part  with  a 
beaftly  luft  for  him,  their  idols  and  the  world  are  of  greater  price 
to  them.  But  there  are  others  that  know  his  worth  better,  and 
are  willing  to  forfake  all  for  him,  Mat.  19.  27.  M^e  have  forfaken 
all  and  followed  thee.  The  holy  martyrs  thought  not  their  lives 
and  their  hearts  blood  too  dear  for  Chrift^  7^^?;.  12.  n.They  loved 
tiot  their  lives  unto  the  death,!,  e.  they  defpifed  their  lives  in  com- 
parifon  of  Chrift  ;  they  expofed  their  bodies  to  horrible  and 

^  painful 


54  I'he    main  Q^uestion, 

painful  deaths,  their  temporal  eflates  to  the  fpoil,  taking  joy  ful- 
ly the  fpoiling  of  their  goods,  and  expofing  tKeirperfons  to  all 
manner  of  fliame  and  contempt  for  the  caufe  of  Chrifl.  O  but  a 
foul  that  by  faith  apprehends  the  worth  of  Chrift,  will  cheerfully 
and  willingly  give  all  for  him ;  and,  having  won  a  Chrift,  will  go 
away  rejoicing,  and  think  his  pennyworth  to  be  very  good,  very 
great.  The  fecond  Qiieflion  is,  PFhat  rateixould  ye  fell  him  at, 
if  ye  were  to  fell  him  ?  Judas  fold  him,  and  the  high  prielb  bought 
him,  for  thirty  pieces  of  filver,  a  goodly  price  that  I  was  prized  at 
of  them,  Zech.  ii.  13.  It  is  ironically  fpoken,  a  bonny  price  indeed 
for  a  God-man,  Cafl  it  to  the  Potter ,  fays  the  Lord.  Men  of  dark- 
ned  underflandings,  corrupt  minds,  and  depraved  afFe6lions,  will 
fell  Chriil  and  his  caufe,  Chrift  and  a  good  confcience,  for  a  trifle  ,* 
yea,  many  betray  his  caufe  for  fome  poor  worldly  confideration. 
O  for  fuch  a  Spirit  as  I  read  of  in  the  forty  martyrs,  that  fuffered 
fo  valiantly  under  LiciniuSy  anno  300,  that  when  Jgricolaus  his  de- 
puty, one  of  the  devil's  agents,  fetupon  them  feveral  ways  to 
draw  them  to  deny  Chrift,  and  at  laft  tempted  them  with  an  offer 
of  money  and  preferment,  they  all  cried  out  with  one  con- 

fent, 0  eternity,  eternity,  give  us  money  that  mlllafito 

eternity,  andgoldthatwillabide  forever,  fuch  as  Chrifl  can  give  us  : 
They  flighted  that  pitiful  wealth  which  was  current  only  in  this 
beggarly  world,  when  coming  in  competition  with  Chrift  and  his 
durable  riches ;  they  would  not  fell  Chrift  for  a  world,  nay  not  iox 
a  world  of  worlds.  O  at  what  rate  would  you  fell  Chrift !  Surely, 
if  you  think  duly  and  highly  of  him,  you'll  buy  him  at  any  rate, 
but  fell  him  at  no  rate.  It  is  eafy  indeed  to  frame  a  tranfcient 
thought,  O  who  would  put  Chrift  in  the  ballance  with  any  thing  ! 
But  ftay  till  a  day  of  trial  come,  and  the  queftion  be  brought  clofe 
home,  Novj,  mil  you  quit  Chrifl  and  his  caufe,  or  will  you  qui*  with 
father  and  mother,  and  wife  and  children,  andejlateandfortune,  houfss 
and  yards,  and  life  and  all  ?  I  believe  that  would  be  a  hard  queftion; 
skin  for  skin,  and  all  that  a  man  hath,  will  he  give  for  his  life,  he  will 
quit  all  before  he  quit  with  his  life.  Surely,  if  Chrift  be  your 
life,  you  would  quit  all  other  lives  for  him,  a  natural  life,  a  tem- 
poral life,  a  life  of  pleafure,  a  life  of  honour,  a  life  of  eafe  and 
worldly  accommodations ;  and  if  you  think  much  of  him,  there 
is  fome  life  you  have  quit  for  him  already,  atleaftinpart,  and  in 
defire  and  endeavour;  namely,  a  life  of  fin,  a  life  of  felf,  a  life  of 
jegal  righteoufnefs,  that  the  life  you  live  may  be  a  life  of  faith  on 
the  Son  of  God.  Now,  I  fuppofe  all  thefe  ^jats  are  imported 
in  the  queftion,  i.  What  good  do  you  think  of  him  ?  2.  What^/o- 


PTJmt    think    ye    c/    Christ?  35- 

ry  do  you  think  to  be  in  him  ?  3.  What  ufe  do  you  think  he  is  for  ? 
4.  What  "voorthdo  you  think  he  is  of,  when  he  is  to  be  bought  or 
fold  ?  This  queflion  bears  all  thefe  in  its  bofom,  What  think  ye  of 
Chrift  ? 

'I'he  Fourth  and  /^  thing  propofed  upon  the  explication  of  the 
import  ofthe  queflion,  was,  to  fliew  the  import  of  icfabje6lively 
confidered,  or  with  refpeft  totheperfons  that  are  the  fubjefts 
thereof, 'or  to  whom  the  queflion  is  put,  in  the  pronoun,  ye, 
IVbatthinkyeofChriJt?  And  under  this  confideration  we  may 
take  a  fourfold  view  of  the  queflion,  ( i . )  View  it  as  it  was  put 
to  the  Jews  in  general,  for  fo  were  thefe  to  whom  Chrifl  is  here 
fpeaking  ,•  Ye  that  are  J^wr,  What  think  ye  of  Chrifl  ?  Ye  are 
the  people,  of  whom,  concerning  the  flefli,  Chrifl  came,  for  (as 
ye  own  concerning  Chrifl  )  he  is  the  Son  of  David  ;  and  ye 
are  the  people  to  whom  he  and  his  Gofpel  behoved  firfl  to 
come,  for  falvation  is  of  the  jPews,  Joh.  4.  22.  Ye  are  his 
own  people,  and  what  think  ye  of  Chrifl  ?  Alas  !  he  came  to 
his  own,  and  his  own  received  him  not,  they  thought  nothing  of 
him  when  he  came;  and  therefore,  as  Paul  fays,  A&s  28.28. 
The  falvation  of  God  isfent  to  the  Gentiles,  and  he  adds.  They  will 
hear  it.  Now,  ofconfequence,  Chrifl  and  the  Gofpel,  and  this 
queflion  with  it,  comes  to  you  Gentiles,  faying,  What  think  ye  of 
Chrifl  ?  O  will  ye  think  nothing  of  him,  or  will  ye  make  PmU 
liar,  who  faid  ye  fliall  hear  it ;  or  rather  will  ye  give  the  lie  to  the 
Sp.ir-it_Qf  God  ?  Nay,  whatever  the  mofl  part  do,  yet  as  many 
as  were  ordained  to  eternal  life,  will  be  brought  to  think  highly  of 
Chrifl,  by  getting  the  faving  knowledge,faith,  love  and  efleem  of 
him.  (2. )  View  the  queflion  as  it  was  put  to  the  Pharifees,z 
fet  of  hypocrites  and  felf-righteousperfons :  Ye  that  are  Pbari- 
fees.  What  think  ye  of  Chrifl  ?  Ye  are  ftri6t  obfervers  of  the  let- 
ter of  the  law,  and  think  much  of  your  long  prayers,  your  giving 
alms  of  all  that  you  pofTefs,  your  fafling  twice  a  week,  your  being 
no  open  drunkards,  whoremongers,  extortioners,  nor  like  this 
or  that  publican  ;  but  while  you,thinkfo  much  of  yourfelves  and 
your  own  righteoufnefs,  and  think  nothing  of  Chrifl,  publicans 
and  harlots  go  into  the  kingdom  before  you ;  therefore,  what  think  ye 
of  Chrifl  the  Son  oWavid,  the  Lord  ofDavid,the  Lord  of  the  law, 
by  whom  alone  everlajling  righteoifnefs  is  brought  in,  anfwering 
the  fpirit,  and  not  the  letter  of  the  law  only  ?  The  queftion  then 
comes  to  bepropofed  to  all  of  the  fame  kidney  with  thefe  Pha- 
rifees,*"Yethatare  hypocrites  and  felf-juflifyingperfons,  What 
think  ye  of  Chrifl  ?   Ye  that  are  thinking,  O  you're  an  honefl 

D  2  '  man 


36  The  main  Question, 

raan,  you  have  been  a  good  neighbour,  jufl in  your  dealing,  civil 
in  your  carriage,  and  To  you  fancy  yourfelf  to  be  touching  the 
Jawblamelefs;  What,  man,  are  you  contented  to  be  judged  by 
the  law  ?  then  to  Ccefar  let  us  go, 'to  the  law  let  us  go  :  But  only 
look  the  law  broad  in  the  face,  look  not  only  to  the  aut-fide  of  the 
law,  like  a  man  looking  only  to  the  back  and  outfide  of  a  looking- 
glafs,  or  to  the  frame  and  edge  of  it,  where  he  does  not  fee  him- 
felf,  but  look  to  theinfide  of  the  looking-glafsof  thelaw,  to  the 
fpirituality  of  it ;   fet  your  face  to  the  face  of  the  glafs,  and  as  you 
will  fee  what  a  deformed  filthy  creature  you  are,  fo  you  will  find 
it  curfing  you  to  your  face,  and  curfing  you  to  hell  foF  every  wick- 
ed thought  as  well  as  adlion,  faying,  Curfedis  every  one  that  conti- 
nues not  in  all  things  ivrittenin  the  book  of  the  law  to  do  them  ;    there- 
fore you  have  need  to  think  again,  and  think  better  than  ever 
you  did,  aboutalaw-juftifying  righteoufnefs,  and  to  think  there 
is  need  of  this  queftion.  What  think  ye  of  Chrifl  ?  (  3. )  View  the^ 
qucftion  as  it  was  put  to  the  Sadducees;   for  it  feems  they  were 
combined  with  the  Fharifees  here  againfl  Chrifl,  if  you  compare 
"oerfes  23  &  34.  Now,  thefe  Sadducees  were  a  fet  of  people  that  der 
nied  the  immortality  of  the  foul,  the  refurreftion  of  the  body,  the 
exiftence  of  thefpirits  and  angels,  A6l;s  23.  8.  in  a  word,  they 
were  half  atheifts,  if  not  wholly  fo,  like  the  gracelefs  wits  of  our: 
day,  that  call  themfelves  Free-thinkers :   Well,  fays  Chrifl:,  What 
think  ye  of  Chrifl?  WhofeSonishe?   If  you  could  view  him  as 
not  only  David's  Son,  but  David's  Lord  and  God ;   and  as  the  God . 
of  Abraham,  Ifaac,  2.nd  ^acob,  not  the  God  of  the  dead,  bmrofthe- 
Hving;  would  you  perfiffc  in  thefe  atheiflical  tenets,  concerning- 
the  refurre6lion  of  the  body,  the  being  of  fouls  ?  No,  no.    The 
queflion  then  is  applicable  to  all  that  fort  of  people :.  Ye  that  are 
Atheifts,  Deifts,  and  damnably  erroneous  Free-thinkers^  O  what 
think  ye  of  Chrifl?  No  doubt,  with  Herod  and  his  men  of  war^^ 
you  fet  him  at  nought:  But,  O,  will  you  think  again,  and  recal 
your  thoughts :  Let  them  fix  upon  Chrifl  a  while,  and  yoii  fhall 
find  all  the  truths  of  the  Bible  cleared  and  vindicated  by  him  who 
is  the  truth  itfelf;  and  that  this  eternal  Son  ofGod  is  lent  from 
the  Father,  on  purpofe  to  confirm  them  by  his  do6lrine,  deatli 
and  refurreftion.     Again,  (  4.  )  View  the  queflion,, with  refpeft 
to  its  general  defign,  which  is  (  together  v/ith  all  other  Scrip- 
tures )  the  profit  of  all  to  whom  it  comes,  for  their  reproof,  cor- 
redlion,  or  inflru6lion  in  righteoufnefs,  2  Tim.  3.  16.  andfor  con» 
vinclngof  finners,  or  confirmingof  faints;  And  fo  it 'comes  to 
aUaod  every  one  of  us,  miniflers  or  people,  high  and  low,  rich 

and 


PTljot    think    ye    of    Ckkist?  ^7 

and  poor,  What  think  ye  of  Chrifl:?  Andhere  Ihave  occafion 
to  look  round  about  me,  and  ask  the  queflion  at  all  and  everyone 
that  hears  me ;  and  indeed  we  may  begin  firft  at  ourfelves.  O  we 
that  are  minifters,  what  think  we  of  Chrifl?  Is  he  the  Son  and 
Lord  of  David,  the  eternal  Son  of  God  ?  Surely  we  cannot  think, 
orfpeak,  or  preach  too  much  of  Chrifl.  It  is  our  honour,  if  we 
can  fay,  we  preach  not  ourfelves,  but  Chrifl  Jefus  the  Lord ;  and 
that  to  us,  who  are  the  leafl  of  all  faints  (  may  fome  of  us  fay  ) 
faould  this  grace  be  given,  to  preach  among  the  Gentiles  the  un- 
iearchable  riches  of  Chrifl:  But,  while  we  fpeak  of  Chrifh  to 
others,  what  do  we  think  of  Chrifl  ourfelves  ?  To  be  fure,  if  we 
do  not  thinkof  Chrifl  as  we  ought,  we  will  not  fpeak  of  Chrifl  as 
we  ought:  Chrifl  in  the  heart,  and  Chrifl  in  the  mouth,  make 
right  preaching.  If  any  preach  Chrifl  out  of  envy,  as  the  Apoflle 
fays,  it  is  well  that  Chrifl  is  preached ;  but  as  it  mufl  be  but  me- 
lancholy bungling  work  to  fuch,  fo  they  would  do  well  to  confi- 
der,.that  the  queflion  is  not.  What  preach  ye  of  Chrifl  ?  but, 
What  think  ye  of  Chrift  ?  Again,  O  ye  that  are  the  people,  what 
think  ye  of  Chrifl?  Whatever  be  your  ftate  or  condition,  fex 
or  quality,  the  queflion  comes  to  you;  and  let  none  of  you  dare 
.  to  neglect  the  pondering  on  it:  When  Chrift  himfelf  is  putting 
;it  to  you, 'U)hat  think  ye  of  Chrijl  ?  Ye  that  are  magiff:rates,orin 
'places  of  power,  trufl,  authority,  what  think  ye  of  Chrift'^  Are 
^you  employing  your  power  for  Chrifl,  and  his  caufe  and  Interefl? 
Ye  that  are  maflers  or  miflreffes  of  families,  what  think  ye  of 
Chrifl^  Is  it  the  language  of  your  foul.  As  for  me  and  my  houfe, 
we  willferve  the  Lord''^  Are  you  defiring,  with  Abraham,  to  com- 
mand your  children,  and  your  houfliold  after  you,  to  keep  the 
ways  of  the  Lord,  and  praying  for  them,  and  inflru6lingthem  in 
the  knowledge  of  Chrift  ?  Again,  Ye  that  are  children  under 
your  Parents,  O  what  think  ye  of  Chrift  ?  Whofe  Son  is  he  ?  Do  you 
know  him  to  be  the  Son  of  David,  and  the  Son  of  God  too  ?  And 
would  it  not  be  your  great  happinefs,  to  be  fons  and  children 
of  God  in  him  ?  Your  father  and  mother  may  die  and  leave  you, 
therefore  it  is  your  befl  to  feek  an  interefl  in  him  to  be  your  ever- 
lafling  Father. 

Ye  that  are  fervants,  what  think  ye  of  Chrifl?  Would  you 
have  him  for  your  Maflcr  and  Lord?  Is  it  not  the  greatefl  hon- 
our to  be  his  fervants,  who  is  David's  Lord  ?  He  that  was  David's 
Son,  was  David's  Mafler ;  and  as  Davidin  Spirit  called  him  Lord, 
fo  fliould  not  all  that  is  within  you  call  him  Lord  ?  Serve  your 
mafters  honeflly,  but  let  him  who  is  Lord  ofLordsbea  mafler  a- 

D  3  bove 


3,g  The    main   Q_tJESTioN, 

'bove  all  maflerstoyoii.     Ye  that  are  tradefmen,  what  think  ye 

'  of  Chrift  ?   Hnve  you  no  trading  with  heaven  ?   Does  your  civil 

'  trade  in  ihe  world  take  up  all  your  thoughts?   Surely  ic  is  either 

an  unlawful  trade,  or  unlawfully  ufed,  that  cannot  confifl  with 

•this  Chriftian  trJide,  ofgiving  the  chief  of  your  thoughts  to  him, 

that  is  the  chief  among  tenihoufand.  Ye  that  are  husbandmen, 

what  think  ye  of  Chriil  ?  Do  you  think  more  of  your  ploughs  and 

oxen,  or  corn  and  cattle,  and  barns  and  goods,  than  of  glorious 

■  Chrifl;  ?  Do  you  not  know,  whe';her  you  be  tenants,  leafe  or  free- 
holders, that  you  are  tenants  to  him,  and  hold  your  all  of  him  ? 

■  Are  you  more  taken  up  in  thinking  of  a  great  crop,  or  a  good 
harveft,  than  ofhim  who  is  the  Lord  oftheharvefl,  both  in  a  na- 
tural and  fpiritual  fenfe,  and  Lord  of  all  that  you  have?  Ye  that 
are  mean  cotters,  what  think  ye  of  Chrift  ?  Wo's  me,  does  your 
cote-houfe,  and  your  cow,  and  your  kail-yard,  lie  nearer  your 
heart  than  precious  Chriil?  O!  if  you  were  acquainted  with 
communion  with  him,  you  would  find  a  mean  cotrage  with  Chrift 
better  than  a  princely  palace  without  him.  Ye  that  are  poor 
beggars,  what  think  ye  of  Chrift?  To  the  poor  the  Gofpel  is 
preached ;  to  you  is  Chrift  and  his  unfearchable  riches  offered ; 
but  I  fear  there  are  fome  of  you  think  more  of  a  halfpenny  than 
you  think  of  Chrift :  Everlaftingpoverty  and  mifery  will  be  your 
portion,  if  your  thoughts  be  not  changed  and  renewed.  You 
come  to  communion-occafions  only  to  beg  alms,  not  knowing 
that  then  you  are  at  the  beautiful  g-xio.  of  the  temple,  where  you 
might  get  an  alms  that  would  enrich  you  for  ever.  You  have  the 
art  of  begging  from  men,  and  from  door  to  door,  but  perhaps  you 

-never  think  of  begging  at  Chrift's  door  :  O  will  you  begin  to 
think,  and  to  think  of  Chrift,  before  the  door  of  mercy  be  ihut! 
Again,  ye  that  are  rich,  and  wealthy  in  the  world,  what  thinkye 
ofChriftl  Hath  he  given  you  riches,  think  you,  to  fteai  away 
'  your  hearts  from  him,  or  rather  to  improve  them  for,  and  confe- 
'  crate  them  to  his  honour,  and  for  the  good  of  others,  efpecially 
of  the  houinold  of  faith  ?  Men  may  court  your  favour,  but  you 
are  to  be  pitied,  as  a  poor  miferable  wretch,  if  you  have  your  por- 
tion only  in  this  life,  tho' you  had  all  the  gold  of  Op/&/r,  without 
Chrift  you  have  nothing  but  a  ftiadow,  you  are  deftitute  of  the  true 
fubftance.  You  that  are  wife,  mighty  or  noble,  i^bai  think  ye  of 
Chrift  ?  May  it  not  ftartle  you  a  little,  that  he  hath  faid.  Not 
many  wife  men  after  the  flefii,  not  many  mighty,  not  many  noble 
are  called  ;  but  God  hath  chofen  the  fooHfli,  weak,  bafe  and  daC- 
picable  things  of  the  world :    You  have  no  reafon  to  defpair,  for 

he 


Wlmt    think    ye    of    Christ  ?  ^       39 

lie  hath  not  faid  not  anyo^  them;  but  yet  you  have^reafon  to 
think  where  you  are,  for  he  hath  faid /zofwz^K}' of  them.  And  in- 
deed, as  an  evidence  of  this,  look  to  the  great  men  of  our  days, 
you'll  fee,  that  the  generality  of  the  nobility  and  gentry  of  Scot- 
land and  England^  they  think  very  little  of  Chrid.  You  that  are 
fcholars,  and  lludents,  'what  think  ye  ofChrift  ?  What  will  all  the 
wifdomand  literature,  liberal  arts  and  fciences,  and  beftaccom- 
plifliments  in  the  world  avail  you,  without  Chrifl;  ?  '  They  will 
qualify  you  to  be  more  eminent  fervants  to  the  devil,  and  his  in- 
terefl,  if  you  learn  not  Chrift  together  with  them.  You  may  be 
ftudentsofZa^m,  Greek  2Lnd  Hebrew,  ftudentsof  philofophy,  af- 
tronomy,  aflrology,  geography  and  mathematicks,  yea,  and  flu- 
dents  of  divinity  too,  and  yet  lofe  all  your  pains,  if  you  do  not 
fludy  Chrift.  Ye  that  are  ignorant  and  iUiterate  perfons,  'what 
think  ye  of  Chrifl  ?  It  may  be  ye  cannot  read  the  Bible  ,•  you  were 
never  at  a  fchool ;  your  parents  died  when  you  were  young,  or 
elfe  were  poor,  and  could  not,  or  gracelefs,  and  would  not,  fet 
you  to  the  fchool;  orifyoucanread,  that  is  all:  You  know  not 
fo  much  as  the  firft  principles  of  the  do6lrine  of  Chrift,  and  can 
hardly  tell  whofe  Son  he  is.  If  you  could  be  brought  this  day 
to  think  highly  ofChriftj  then  fiiouldyou  know,  and  follow  on 
to  know  the  Lord.  O  negleft  not  henceforth  the  means  of  the 
knowledge  ofChrift ;  if  you  learn  of  him,  he  will  make  you  wifer 
than  the  reft  of  the  world,  for  as  far  behind  as  you  are ,  even  wife 
unto  falvation.  Ye  that  are  old  men  and  women,  'what  think  ye 
efChriJl'?  How  many  thoufands  and  millions  of  thoughts  have 
you  beftowed  upon  the  devil,  the  world,  and  your  lufts,  and  idols, 
in  your  time,  which  would  have  been  better  beftowed  upon 
Chrift,  and  the  concerns  of  your  eternal  falvation?  And  now, 
thac  death,  judgment  and  eternity  are  hard  at  hand,  O,  how  can 
you  think  of  going  down  to  the  grave,  and  into  an  everlafting 
ftate,  without  being  able  to  anfwer  this  queftion  to  purpofe,  PFhat 
think  ye  ofChrift  ?  You  that  are  young  men  and  women,  "what  think 
ye  of  Chrift"?  Youarenowintheflower  of  your  age ;  0,{liallnot: 
Chrift  have  the  flower  of  your  thoughts,  that,  according  to  the 
Father's  promife  to  him,  he  may  have  the  dew  of  his  youth,  by 
your  dedicating  to  him  the  dew  of  your  youth,  and  fleeing  all 
youthful  lufts  ?  Ye  that  are  children  and  little-ones,  young  men 
and  women,  boys  and  girls,  capable  t.o  think,  O  'what  think  ye  of 
Chrift  ?  Alas,  children  (  I  would  fpeak  a  word  to  you  )  you  may 
fee  what  ill  hearts  you  have,  that  make  you  think  more  of  little 
plays  and  trifles,  nignays  and  butterflies,  than  you  think  ofChrift : 

D  4  Vou 


40  The  main  Question, 

You  mind  any  thing  fooner  than  your  Creator  or  Redeemer, 
whom  God  calls  you  to  remember  in  the  days  of  your  youth. 
Therefore,  after  this,  when  you  are  playing,  will  you  think  more 
of  pray  ing ;  for  God  fays,  /  love  them  that  love  me,  and  they  thatfeek 
me  early  jloalljindme ;    And  think  more  of  reading  the  Bible,  like 
young  Timothy,  who,  from  a  child,  knew  the  holy  Scriptures, 
in  a  word,  if  there  be  any  body  here  that  thinks  I  have  mift  them, 
know  that  the  queftion  is  to  all  and  every  one  of  you,  IVhat  think 
yeofChrift  1  O  gracelefs  world  !  how  unworthily  do  you  think  of 
Chrifl  ?  The  covetous  man  thinks  more  of  a  groat  than  of  Chrifl, 
like  Demas.   Ambitious  men  think  more  of  a  hat,  than  of  Chrifl ; 
like  Haman,  or  as  Said,  who  faid  to  Samuel,  Honour  me  before  the 
people.     The  voluptuous  man  thinks  more  of  a  bafe  luft,  than  of 
Chrift.  The  drunkard  thinks  more  of  a  hearty  cup,  than  of  Chrifl. 
The  glutton  thinks  more  of  a  hearty  meal,  than  of  Chrift.     The 
proud  man  thinks  more  of  himfelf,  than  of  ChrifV-     Pride  of 
righteoufnefs  thinks  more  of  prayers,  and  attendance  on  ordinan- 
ces, than  of  Chrift.     Pride  of  grace  thinks  more  of  a  good  frame,> 
than  of  Chrifl.    Pride  of  wifdom  thinks  more  of  a  wittieifm,  or  a 
fine  difcourfe,  tlran  of  Chrift.     Pride  of  beauty  thinks  more  of 
a  skin-deep  complexion,  than  of  Chrifl.     Pride  of  apparel  thinks 
more  ofa  fine  fuit  of  clothes,  than  of  Chrift,  tho*  the  filly  flieep 
wore  it  on  her  back  before  them.     Behold  how  Chrifl?  is  villified 
and  undervalued  in  the  world  !    But,  O  believer.  What  think  ye 
of  Chrift?   Surely,  if  you  be  a  gracious  perfon,  Chrifl  will  be  to 
you  a  precious  perfon ;   and  you'll  wonder  at  the  folly  and  mad- 
nefs  of  the  world,   that  fets  every  thing  above  Chrifl  in  their 
thoughts  and  efteem.     Why,  they  are  ignorant  of  Chrifl,  and 
Ignorant  of  themfelves;  if  they  were  convinced  of  their  fin  and 
mifer}^,  they  would  think  much  ofa  Saviour  and  Redeemer;  if 
they  knew  their  difeafe,  they  would  think  much  of  fuch  a  phy- 
fician  to  heal  them ;  if  they  knew  their  nakednefs,  they  would 
think  much  of  fuch  a  garment  to  clothe  them  ,*  if  they  knew  their 
pollution,  they  would  think  much  of  fuch  a  fountain  to  wafli  them 
in ;   if  they  knew  their  deep  arrears  to  divine  juflice,  and  infol- 
ventfiate,  they  would  think  much  of  fuch  a  furety  to  pay  their 
debt.    Surely,  if  they  knew,  they  would  not  thus  deipife  the  Lord 
of  glory.     However,  be  it  known  to  all  and  every  one  of  youj. 
that  this  queftion  is  put  to  you ;  and  you  ought  to  put  it  to-your 
felves^  before  God,  for  difcovering  what  you  are,,  and  where  yoiSr 
ftand.     And  now,  luving  opened  the  import  ofthequeflion,  in 
the  feveral  branches  of  it,  I  proceed- next  to 

:  The: 


iVhat    think    ye    of   Christ'?  j  i 

'J'he  Third  general  head  propofed,  namely,  to  offer  fonie 
reafonsofthcdo6trine,  why  thisisthe  great  leading  quellion  in 
the  Chrifliancatechifm,  by  which  people  are  to  try  therafelves; 
or  why  thisqueftionisputas  a  couchftone  for  difcovering  what 
metal  we  are  of,  H^hat  think  ye  of  Chrijt  ?  Why, 

I.  This  qiieHion  is  puz,  IVhat  think  ye  of  Chrijl  ?  bccaufe  with- 
out right  thoughts  of  Chrift,  there  is  no  right  thoughts  of  God  ; 
and  without  the  knowledge  of  Chrift,  there  is  no  true  knowledge 
of  God.  God  is  an  invifible  God,  and  Chrift  only  is  the  image  of  the 
invifible  God,  CoL  1. 15.  I'hereare  three  ways  to  know,  fee  and 
apprehend  God.  One  is,  by  the  creatures  he  hath  mide,  Rom.  i. 
20.  1  he  invijihle  things  of  God  are  clearly  fcen  from  the  creatiQU  of  the 
iwrld,  even  his  eternal  poiver  and  Godhead;  another  is  by  the  Scrip- 
tures, for  they  make  God  known  ;  but  the  third  and  only  faving 
way  of  knowing  and  apprehending  God,  is  by  Chrift.  Now,  the 
knowledge  of  God,,  that  we  have  by  the  creatures,  is  like  the 
knowledge  we  have  of  a  man  by  his  workmanlhip,  which  he  hath 
wrought.  If  the  workmanftiip  be  rare  and  excellent,  and  fuch  as 
hath  required  great  art  and  ftrength,  then  we  conceive  the  man 
that  hath  done  it,  hath  been  a  wife  man,  a  ftrong  man,  and  the 
like,  according  to  the  nature  of  the  workmanfliip.  So,  when  we 
know  God  by  the  creatures,  we  conceive,that  the  God  that  made 
them,  muft  be  a  great  God,  a  wife  God, a  powerful  God.  But  next, 
The  knowledge  that  we  have  of  God  by  the  Scriptures,  I  mean 
the  literal  knowledge,  is  like  that  knowledge  that  one  gets  of  a 
famous  learned  man,  by  reading  what  he  writes :  If  in  his  writing 
he  hath  difcovered  much  learning,vaft  fenfe,  and  folid  judgment, 
accordingly  we  conceive  him  to  be  a  fenfible  judicious  man.  So 
by  reading  the  word, we  may  conceive  of  God's  excellency,as  we 
do  of  a  man  by  his  writing,"  but  the  knowledge  of  God,  that  we 
get  by  Chrift,.  is  like  that  knowledge  which  one  gets  of  a  king,  by 
jiavingfeenhisimage,  or  rather  his  fon^  who  is  as  like  him  as  l:e 
can  look.  Now,  Chrift  is  fo  like  the  Father,  and  fo  truly  and  real- 
ly his  image,  that  tho'  blind  Avians  cannot  fee  the  eftential  glory 
of  the  Father  in  him  yet  he  fays  to  P/;i//]?3  Joh  14.  9.  He  that  hath 
feen  me,  hath  the  Father.  Now,  in  the  book  of  the  creaturewe  may 
fee  the  being  of  God, in  the  book  oi  the  Scripture  the  will  of  God. 
But  above  ail  thefe,  we  have  another  book  written,  as  it  were, 
with  therays  of  thefun,.even  Chrift,  whom  we  may  call  abook, 
for  he  is  ftill  the  Logos  --  —  the  word  of  Gad  ,•  but  he.is'.not  made 
with  ink  and  paper,,  he  is  a  living  book,  a  living  picture  and  rep  re- 
fentativeofcheFacher,the  brightnels  of  his  glory,,  and  cheex^ 


42  The  mn'm   Q^uestion, 

prefs  image  of  his  perfon,  Heh.  i.  3.    The  faving  knowledge  of 

God  is  by  Chrifl",  John  i .  1 8-  and  in  Chrift,  2  Cor.  4.  6.  And  again, 

lience, 

2 .  This  queftion  is  put,  PVhat  think  yeofChrift^  ?  becaufe,  with- 
out right  thoughts  of  Chrid,  there  can  be  no  religion,  and  confe- 
quently  nofalvation.  There  is  no  coming  to  God,  but  in  Chrift, 
^fyohn  14.6.  lam  the  imy,  the  truth  and  the  life ;  no  man  cometh  to  the 
Father,  but  by  me.  Without  believing  thoughts  of  Chrift  then  we 
cannot  worfliip  God  aright  or  acceptably,  for  without  faith  it  is 
impofiible  to  pleafe  God,  Heb.  11.6.  And  I  have  fliewed  you  al- 
ready, that  right  thinking  is  believing;  and  without  believing  in 
him,  there  is  no  falvation :  He  that  believes  not  fhallbe  damned ;  for 
there  is  no  name  given  under  heaven,  isohereby  we  mufi  be  faved, 
neither  is  there  falvation  in  any  other,  Ad;s  4. 12.  A  man  that  cannot 
think  of  Chrift  as  he  ought,  cannot  perform  a  religious  aftionas 
he  ought:  As  the  evilman, out  of  the  eviltreafure  of  his  heart, brings 
forth  evil  things;  foa  good  man  out  of  the  good  treafure  of  his  heart, 
brings  forth  good  things,  Matth.  12.  35.  Now  Chrift  in  the  heart,by 
his  Spirit,  is  indeed  a  good  treafure ;  and  as  natural  tho'ts  produce 
natural  a6lions,  carnal  thoughts  carnal  aftions ;  fo  fpiritual  tho'ts 
bring  forth  fpiritual  a6tions,  and  Chriftian  thoughts  Chriftian  ac- 
tions. True  religion  begins  and  advances  with  the  right  thoughts 
of  God.  I  defy  a  man,  that  knows  the  Lord,  to  pray  or  worfhip 
God  comfortably,  without  fome  due  apprehenfion  of  Chrift ;  for 
as  in  Chrift  alone  God  is  well  pleafed,  fo  it  is  in  the  view  of  Chrift, 
or  of  God  in  him,  that  the  foul  is  well  pleafed. 

3.  This  quQikion  is  put,  fFhat  think  ye  of  Chriji  7  becaufe  it  is 
thebeft  rule  of  felf-examination  ;  feeing,  as  men's  thoughts  of 
Chrift  are,  fo  is  their  ftate  ;  as  men  think  in  their  heart,  fo  are 
they,  Prov.  23.  7.  If  a  man  be  rifen  with  Chrift,  then  his  thoughts 
and  afFeftions  are  feton  things  above,  where  Chrift  fits  on  the 
right-hand  of  God,  Co/.  3.  1,2.  If  you  be  Chriftians  indeed,  then 
youhaveChriftinyou,  the  hope  of  glory.  Col.  1.27.  and  if  Chrift 
be  in  you,  he  will  have  a  high  room  in  your  thought  and  efteem  ; 
and  therefore  it  is  laid  down  as  the  beft  rule  of  examination,  2 
Cor.  13. 15.  Examine  yourf elves,  prove  whether  you  be  in  the  faith, 
prove  yourfelveSf  know  ye  not  your  own  felves,  how  that  Chrifl  Jefus  is 
in  you,  except  ye  be  reprobates  ?  If  any  man  have  not  the  Spirit  of  Chrifl, 
he  is  none  of  his,  Rom .  8.9-  Now,  they  that  have  the  Spirit,  do  mind  the 
things  of  the  Spirit,  the  things  of  God,  and  particularly  the  Christ  of 
God. 

4.  This  queftion  is  put,  fFhat  think  ye  of  Chrifl  ?  becaufe  this 

queftion 


tVhat     think    ye     o/*    Christ  ?  43 

queftion  comprsliends  all  other  queflions  in  religion.  After 
the  Pharijces  had  done  with  asking  their  critical  queflions  a- 
bout  the  law,  Chrift  propofes  this  queftion,  which  fwallows 
lip  all  their  queflions,  and  comprehends  all  that  is  necellary  to 
be  known  ,•  and  if  we  could  anfwer  this  queftion  to  purpofe, 
weftiouldbeinacafeto  anfwer  all  queftions  that  concern  both 
the  law  and  the  gofpel ;  for  Chrift  is  the  end  of  the  law,  and  the 
fum  of  the  gofpel.  They  that  know  Chrift,  they  know  where  to 
find  all  the  righteoufnefs  that  the  law  requires,  and  all  the  grace 
that  the  gofpel  promifes ;  and  fo  this  queftion  is  the  compend  of 
l\\Q  Chrijlian catechifm.^z.ndihit  not  only  with  refpe6l  to  know- 
ledge, but  alfo  with  refpeft  to  pra6lice  and  experience.  Chrift 
is  the  fum  of  pra6lical  godhnefs,  for  without  him  you  can  do  no- 
thing, and  by  him  ftrengthening  you,  you  can  do  all  things.  And 
Chrift  is  the  fum  of  experimental  religion  alfo.  That  experience 
is  not  worth  much,  that  hath  not  Chrift  for  the  fum-total  of  it,  for 
it  is  out  of  his  fulnefs  we  receive  grace  for  grace.  And  when  a 
mancanfay,  beholding  his  glory,  I  have  been  changed  into  the 
fame  image,  it  is  a  rich  experience.  In  a  word,  all  queftions  that 
relate  to  Chriftian  experience  may  be  reduced  to  this  one.  What 
thinkyeofChrifi  ?  Ifthe  queftion  be.  What  know  ye  of  convic- 
tion ?  Whatknowyeofconverfion  .^  What  know  ye  of  illumi- 
nation ?  What  know  ye  of  regeneration  ?  What  know  ye  of 
juftification  ?  What  know  ye  of  fanftification  ?  Whatintereft 
have  ye  in  Chrift  ?  What  part  and  portion  have  ye  in  tlie  fon  of 
J'ejfe  ?  Whatftiarehaveyeof  his  grace,  and  what  hope  of  his 
glory  ?  All  fuch  queftions  may  be  anfwered  with  the  anfwer  of 
this,  IVhat  think  ye  of  Chrift  ? 

5.  This  queftion,  JVhatthinkye  of  Chrift  ?  is  put,  becaufe  he 
"would,  by  this,  put  a  ftop,  and  give  a  check  to  all  unneceftary  cu- 
rious queftions.  They  were  but  curious  queftions  at  beft,  that  the 
Saddncees2i.n<iPharifees\\^d  asked  of  Chrift;  but  here  Chrift  gives 
a  check  to  them,  by  a  queftion  of  everlafting  moment.  Some, 
that  are  ignorant  profeflbrs,  fliew  a  deal  of  curiofity  in  fome  of 
their  queftions,  fuch  as,  W1)0  'was  MelchizedeckV  father  ?  and  the 
like;  butO  here  is  a  more  neceflary  queftion,  Who-vcas  Chrijl's 
Father^  what  think  ye  of  Chrift,  Siudivhofe  Son  is  he?  Kere  is  an  oce- 
an of  wifdom,  thatyou  may  profitably  dive  into,  and  yet  never 
get  to  the  bottom  of  it;  for  who  can  anfwer  that  queftion  about 
Thrift's  Father,  Prov.  30.  4.  IFhat  is  his  name,  and  'u^hat  is  his 
Sons  name,  if  thou  can  tell  ? 

6.  This  queftion  is  put,  What  think  ye  of  Chrift  ?  becaufe  cur 

thouglits 


44  27;^  main  (Question, 

tho'ts  are  but  loO;,  if  they  be  not  laid  out  upon  him.  'Till  we  be 
bro'ttothinkof  Chrift,  duly,  all  our  tho'ts  are  but  loll  tho'cs,  and 
vain  tho'ts ;  O  Jerufalem,  wajb  thine  heart  from  wickednefs,ho'Uj  long 
(ballvain  tho'ts  lodge  within  thee  ?  The  Lord  fees  the  tho'ts  of  men 
to  be  but  vanity ;  our  tho'ts  are  like  birds  flying  from  mountain 
to  mountain,  and  skipping  from  place  to  place ;  and  like  children 
running  after  butterflies,  their  pains  are  lofl;  and  fo  are  our 
thoughts  lofl:,  while  they  are  not  terminate  upon  Chrifl. 

7.  This  queftion  is  put,  ^hat  think  ye  of  Chrifi  ?  becaufe  there 
are  fo  many  miftaken  thoughts  of  Chrifl  in  the  world  ;  He  is  defpi- 
fed  andreje^ed  of  men.  The  world  is  filled  with  prejudice  againft 
him,  laying,  Can  any  good  thing  come  out  of  Nazareth  ?  Therefore 
we  ought  to  come  and  fee,  and  conflder  what  he  is,  and  whofe  Son 
he  is, that  we  may  not  run  into  the  fame  common  millake  with  the 
rell  of  the  world,  and  that  we  may  not  take  him  for  a  root  out  of  a 
dry  ground,  Ifa.  5  3 .  2 .  having  no  form  or  comelinefs. 

8 .  This  quellion  is  put  to  us,  (Vbat  think  ye  of  Chrifl  ?  becaufe 
we  have  miilaken  thoughts  of  other  things,,  while  we  have  not 
right  thoughts  of  Chrill.  The  Pharifees  had  miilaken  thoughts 
of  God  and  his  law,  becaufe  they  had  not  right  thoughts  of  Chrill; 
therefore  Chrill  propofes  this  queilion.  And  indeed  Sirs,  we 
millake  God,  we  miftake  the  law,  we  raiHake  the  Gofpel,  we  mif- 
take  ourfelves,  we  millake  our  duty,  we  millake  every  thing,  as 
long  as  we  are  ignorant  of  Chrill.  A  man  may  millake  fo  far,  as 
to  think  that  he  is  about  his  duty  to  God,  and  yet  may  be  fighting 
againll  God,  while  Chrifl  is  not  known  or  thought  upon,  y^cls  26. 
9.  I  verily  thought  that  I  ought  to  do  many  things  contrary  to  the  name 
ofjefus  of  Nazareth,  fays  Faul ;  and  accordingly  he  was  perfecut- 
ing  Chrift  in  his  members ;  yet  he  thought  he  was  doing  God  fer- 
vice,  till  once  Chrill  difcovered  himfelf,  and  cried  to  him,  i^d^y^ 
ing,  Saul,  Saul,  why perfecutefl  thou  iM  ?  Then  he  began  to  think 
of  Chrill,  faying,  W'ho  art  thou,  Lord  ?  Why,  Ia?n  Jefus  whom  thou 
■perfecutcfl.  Whenever  he  began  to  think  duly  of  Chrifl,  then  he 
faw  he  had  been  in  a  miftake.  People  may  think  verily  they 
ought  to  do  this  and  that  againft  fome  of  God's  Children ;  but,  if 
they  had  other  thoughts  of  Chrill,  they  would  have  other  tho'ts 
oftheir  duty,  and  would  fee  that  verily  they  ought  not  to  do  fo. 
Again,  P«w/ thought  his  own  righteoufnefs  gain,  before  he  knew 
Chrift  j  but  then  he  thought  it  iofs  :  IVhat  things  were  gain  to 
me,  thefe  I  counted  Iofs  for  Chrifl. 

9.  This  queilion  is  put,  JVhat  think  ye  of  Chrifi?  becaufe  thus 

you 


PPlmt    think    yff    0/    Christ  ?  45 

you  may  come  to  underfband  what  are  his  thoughts  of  you.  It  is 
true,  His  thoughts  are  not  our  thought s,  nor  his  ways  our  i:cays  ;  for  as 
the*beavens  are  higher  than  the  earth, Jo  are  his  thoughts  higher  than  our 
thoughts.  And  hence  hemayJiave  thoughts  of  mercy  towards  a 
poor  foul,  that  thinks  there  is  nothing  but  wrath  in  his  heart  a- 
gainft  it.  But  this  I  fay,  that  as  to  your  knowing  and  undcrffcand- 
ingofhis  thoughts  towards  you;  as  on  the  one  hand  a  man  in  a 
natural  ftate  cannot  have  high,  believing  and  becoming  thoughts 
of  Chrift,  and  fo  cannot  conclude  that  Chrift  hath  any  favourable 
thoughts  of  him,  while  he  remains  thus  in  unbelief  and  defpifmg 
of  Chrift;  nay,  he  may  know  and  underftand,ifhe  remain  in  that 
ftate  thoughtlefs  of  Chrift,  and  difregarding  him,  that  Chrift  will 
comein  flaming  fire  and  take  vengeance  on  him,  2  r/;^  i.  7,  8. 
fo,  on  the  other  handjthe  man  that  hath  got  fuch  difcoveries  of 
Chrift,  a&to  create  high,  fpiritual  and  elevated  tho'ts  of  Chrift,  he 
may  from  thence  underftand,  that  Chrift  thinks  well  of  him,<and 
that  his  tho'ts  towards  him  are  tho'ts  of  peace  &not  of  evil,to  give 
himanexpeftedend.  Itistrue^.Chrift's  tho'ts  of  the  believer  are 
not  high  and  low,  as  the  believer's  tho'ts  of  him  are ;  nay,  Chrift's 
thoughts  are  unchangeably  the  fame.  But,  when  the  believer's 
thoughts  ofChriftareraifed,  then  he  is  in  beft  cafe  to  know  and 
underftand  Chrift's  loving  thoughts  towards  him  :  Why,,  even 
as  a  fountain  may  be  known  by  the  ftreams,  fo  it  is  here,-  our 
knowledge,  faith,  love,  and  efteem  of  Chrift,  are  but  ftreams  that 
flow  from  Chrift^s  kind  heart  towards  us  :  JVe  love  him,  becaufe  he 
firjt  lovedus ;  we  think  of  him,  becaufe  he  firft  thinks  of  us.  And 
therefore,  by  what  we  think  of  Chrift,  we  may  knov/  what  he 
thinks  of  us  :  Ifyou  think  honourably  of  him,  you  may  thence 
know  he  thinks  favourably  of  you;  ifyou  think  much  of  him, , 
you  may  know  he  thinks  much  of  you.  O,  may  a  believer  fay,  1 
have  reafon  to  think  much  good  of  him  for  he  is  fairer  than  the  fins 
of  men,  the  fpotlefs  Lamb  of  God ;  but  he  hath  reafon  to  think 
much  ill  ofme,  for  I  am  all  black  and  deformed  like  hell  and  the 
devil.  But  I'll  tell  you,believer,  that  as  his  thoughts  of  you  make 
you  to  be  in  him,  what  he  thinks  you  to  be  in  him  however  de- 
formed you  are  in  yourfelves,  and  fee  yourfel ves  to  be  ,•  yet,  I  fay, 
as  his  tho'ts  make  things  to  be  (for  he  but  thought  there  lliould  ba 
a  world,  and  there  was  a  world ;  whenever  it  was  his  mind  that  it 
fliould  be,  then  it  v/as ;  and  whatever  he  thought  it  to  be^that  it 
was,  according  to  his  thought)  and  as  his  thoughts  of  yoa  make- 
youtobeinhim,  whatyou  areinhim  :  So,  ifyou  think  him  fair 
and  altogether  lovelyjhe  is  not  behind  with  y  oujfor  he  thinks  yoa.: 

fair-. 


^6  7'Z>i?   main    Q_uestion, 

fair  too.  Hence,  to  the  fpoufe,  that  was  admiring  his  beauty,  he 
fays,  Song  4. 7.  Thou  art  all  fair,  my  love,  there  is  no/pot  in  thee.  And 
he  does  not  fay  any  thing  but  what  he  thinks,  his  words  ex- 
prefs  his  thoughts  ;  for  he  cannot  lie,  who  is  the  ftrength  of 
Jfrael.  Now,  believer,  if  you  cannot  think  or  believe  that 
you're  altogether  fair  in  him,  becaufe  you  fee  yourfelf  altogether 
foul  in  yourfelf;  know,  that  if  you  faw  yourfelf  to  be  all  fair  in 
yourfelf,  there  would  be  no  need  of,  or  room  for  believing  that 
you're  all  fair  in  him  :  Hence  he  hath  left  deformities  about  you, 
that  there  may  be  room  for  faith ;  therefore  let  the  feeling  of  your 
deformity  make  you  humble,  but  let  it  not  hinder  your  faith, 
which  mud  not  Hand  upon  feeling,  but  muffc  a6l  contrary  to  it  up- 
on Chrifl's  word  :  For,  If  you  ground  your  faith  upon  what  you 
feel  in  yourfelf,  you'll  never  believe  what  Chrifl:  fays  concerning 
your  being  allfair,  and  your  being  made  the  right eoufnefs  of  God  in 
hi?n,2  Cor.  5.  laji.  If  your  faith  then  can  a6l  fo  as  to  raife  your 
thoughts  of  Chrifl  as  altogether  lovely,  fair  and  fpotlefs,  you 
have  ground  to  conclude,  by  that  fame  a6l  of  faith,  that  he  hath 
high  thoughts  of  you,  as  l3eing  all  fair  and  fpotlefs  in  him,  what- 
ever deformity  you  feel  in  yourfelf  Chrift  is  infinitely  more  to 
you,  believer,  than  you  believe  him  to  be  :  But,  whatever  you 
believe  him  to  be,  you  may  be  fure  he  is  that  to  you,  you  have  all 
that  you  fee  in  him ;  for  faith's  feeing  and  having  is  all  one,  even 
as  believing  is  explained  by  receiving,  and  receiving  by  believ- 
ing, John  1. 12.  What  you  believe  then  youreceive,  and.what 
you  receive  you  have,  and  what  you  have  in  him  you  are  in  him  ; 
having  beauty,  and  riches  and-righteoufnefs  in  him,you  are  beau- 
tiful, rich  and  righteous  in  him ;  and  confequently,  when  you  be- 
lievingly  think  he  is  all  fair  and  glorious,  you  may  know  he  thinks 
you  all  fair  and  glorious  in  him,  and  he  thinks  no  more  of  you  than 
v/hat  you  really  are  in  him.  The  queflion  then  is  put,  becaufe  you 
may  know,  by  what  you  think  of  Chrift,  whatChrift  thinks  of  you. 
10.  Thisqueftion  is  put.  What  think  ye  of  Chrift"^  becaufe  we 
can  never  think  too  much  of  him,  who  is  the  God-man,  David's 
Son  and  Davids  Lord,  being  God  as  well  as  man.  O  what  a  glo- 
rious object  of  our  contemplation  is  here !  You  may  think  too 
much  of  yourfelves  and  your  own  righteoufnefs,  but  you  cannot 
think  too  much  of  Chrifl;  and  his  righteoufnefs :  Yea,  when  you 
think  any  thing  of  yourfelf  and  your  righteoufnefs,  you  think  too 
much  of  it ;  but  when  you  think  as  much  as  you  can  of  Chrift  and 
his  righteoufnefs,  you  think  too  little  of  him.  You  may  think  too 
much  of  creature?,  but  you  cannot  think  too  much  of  Chrifi. 

Yea, 


JVlmt    think    ye    of    CnKisT  9  47 

Yea,  you  may  think  too  much  of  angels,  as  the  apoflle  John 
did,  when  he  fell  down  to  worfliip  before  the  feec  of  the  an- 
gels, Rev.  22.  8'  To  think  of  the  nature  of  angels,  with  that 
inward  reverence  and  adoration  which  we  are  to  have  when 
•we  think  of  Chrifl,  would  be  idolatry  ;  and  to  think  of  Chrift, 
with  the  fame  frame  of  heart  as  we  do  of  angels,  would  be  pro- 
fanenefs:  Thus  we  may  think  too  highly  and  reverently  of  an- 
gels ;  but  we  cannot  think  of  Chrifl:  too  highly,too  reverently,  nor 
too  much  of  him,  who  is  the  Lord  of  angels,  and  whom  we  are  to 
honour  even  as  we  honour  the  Father.  Thefe  are  the  reafons  of 
the  queftion. 

The  i^«/;t/;  general  head  propofed,  was.  To  make  application 
of  the  whole.  Audit  may  be  applied  for  thefe  following  ufes. 
i.Y or  information.  2.¥ovconvi^ion.  "^.Yoy  trial.  4..  Yov  exhorta- 
tion and  direction. 

I .  It  may  be  applied  for  information.,  in  thefe  and  the  like  lefTons 
following,  (i.)  Hence  we  may  learn,  feeing  the  great  queilion 
in  the  Chriftian  catechifm  is,  TVhat  think  ye  of  Chrifl  ?  Then  the  fum 
of  Chridian  knowledge  lies  in  this  one  word,  namely,  Christ. 
It  is  not  in  God  abfolutelyconfidered,by  what  he  is  in  himfelf.; 
but  in  God  relatively  confidered,  by  what  he  is  to  us,  namely,  in 
Chrift  :  Therefore,  I  obferve,  the  queftion  is  not,  JVhat  think  ye 
of  God?  but,  IVhat  think  ye  of  Chrift  ?  For,  as  God  out  of  Chrift 
itands  in  no  relation  to  us  linners  but  that  of  an  enemy,  and  a  con- 
fuming  fire;  fo  the  nature,  eftence,  and  immenfityof  God,  and 
what  he  is  in  himfelf,  is  not  the  great  Chriftian  queftion  ;  but  ra- 
ther, what  he  is  to  us,  and  fo  what  he  is  in  Chrift.  All  the  faving^ 
manifeftations  of  God  to  his  people  in  Scripture  were  ftill,  not  of 
God,  abfolutely  and  eftentially,  in  what  he  was  in  himfelf,  and  in 
h  js  nature ;  but  relatively,  in  what  he  was  to  them ;  and  fo  it  was 
always  in  Chrift.  Thus  when  he  came  to  Abraham,  he  faid,  /  am 
thy  flfield,  and  thy  exceeding  great  reward:  lam  thy  God,  and  the  God 
cf  thy  feed, 'which  feed "ivas  Chrift,  G^].  ^.  16.  in  whom  that  cove- 
nant andpromife  waseftabliihed  x.o  Abraham  and  his  off-fpring. 
And  when  God  manifefted  himfelf  to  the  patriarchs  that  came  of 
Abraham,  Ifaac  and  Jacob,  his  ordinary  way  was  to  make  himfelf 
known  upon  that  ground  of  the  new-covenant  eftabliflied  in 
Chrift,  Abraham's  feed.  Hence  when  he  came  to  them,  he  ufed  to 
fay  to  them/tW2  the  GodofAhii:a.h?Lm,the  God  o/lfaac,  and  the  God  of 
Jacob  ,•  that  is,  he  manifefted  himfelf  to  them,  not  abfolutejy,  by 
what  he  was  in  his  nature ;  but  relatively,  by  what  he  was  to  them 
m  Chrift  the  promifed  feed.    If  we  begin  to  dive  into  that  quel- 

tion^ 


48  The    main    (Question, 

tion,  I'Vlmt  think  ye  of  God  ?  we  may  foon  lofe  ourfelves,  and  come 
tothephilofopher's  demand  of^  day  to  anfwer  that  queftion,  and 
then  a  week,  and  then  a  month,  and  then  tell  it  is  impoffible  to 
anfwer  it :  Nay,  we  ought  not  to  be  curious  in  fearching  into  the 
nature  of  God,  left  we  get  a  dalli;  for  human  philofophy  cannot 
reach  it,  yea,  I  doubt  if  angelicaiwifdom  can.  It  is  the  only  plea- 
fant,  faving,  and  profitable  enquiry,  to  ftudy  this  queftion,  tVbat 
think  ye  of  Chrifi  ?  Here  we  may  find  what  God  is  to  us.     To  en- 
quire what  God  is  in  himfelf,  abfolutely  and  efTentially,  is  no  fav- 
ing or  profitable  enquiry.    What  profit  is  it  for  a  man,  who  lives 
under  the  north  pole,  and  fees  not  the  fun  for  one  half  of  the  year, 
though  he  fliould  count  the  courfe  of  the  fun  all  that  time  that  he 
fees  it  not  ?  or,  what  profit  were  it  for  a  man  to  go  and-count  what 
rent  the  king  of  Morocco  or  the  emperor  of  Chinahcis  every  year, 
and  he  get  none  of  it?  Asfoolifli  is  it  for  us  to  begin  and  ftudy 
what  God  is  abfolutely  in  himfelf,  and  not  what  he  is  relatively  to 
us ;  therefore  the  queftion  is  not,  fV^hat  think  ye  of  God"^  but,  fVbat 
think  ye  of  Chrijll  And  this  fliews  the  difference  that  there  is  be- 
twixt learned  fools  and  wife  Chriftians;  why,  the  learned  fool 
feeks  to  know  and  comprehend  what  God  is,  what  this  my  fiery 
of  the  Trinity  is,  and  the  like,  and  there  he  mires  himfelf  ; 
he  feeks  to  know  what  God  is  in  himfelf,  and  not  what  he  is 
to  him  :  But  the  poor  Chriftian  is  herein  wifer  than  that  lear- 
ned clerk,  for  all  his  wit  ;  for  the  Chriftian  ftudies  Chrifi^  and 
foknowswhatOodistohim,  better  than  all  the  kamed  Rabbies 
and  their  curious  fpeculations.     Though  yet  the  poor  foul  may 
otherwife  be  very  ignorant  and  illiterate,  yet  he  is  wife  unto  fal- 
vation,  becaufe  he  knows  Chrifi,  and  Chrift  is  made  of  God  to 
himwifdom,  righteoufnefs,  fanftification  and  redemption.  And 
when  he  knows  Chrift,  he  is  upon  the  fureft  &  fafeft  way  to  know- 
God ;  for  he  ^QQs,  God  in  Chrift,  and  God  related  to  him  in  Chrift, 
for  Chrift  is  our  relation  as  God-man-mediator.  And  indeed.  Sirs, 
to  believe  in  Chrift,  is  to  believe  God's  relation  to  us,  and  God  re- 
conciled to  us :  For,  when  v/e  look  to  Chrift,  we  fee  God  in  him  ; 
and  when  we  fee  God  in  him,  we  fee  that  he  is  reconciled  in  him 
to  us,  and  well-pleafed  in  him  with  us,  2  Cor.  5.  19.  God  is  in 
Chrifi  reconciling  thetvorld  to  himfelf.  Mat.  3.1afL  This  is  my  belo- 
ved Son,  in  'mhdm  I  am  well  pleafed.   I  own  indeed,  a  man  may  be  3 
believer,  and  yet  apprehend  God  to  be  his  enemy ;  but  then  he  is 
not  believing,  he  is  not  thinking  of  Chrift  by  faith.  It  is  an  unbe- 
lieving thought  he  hath  then  of  God ;  for  a  believing  thought  of 
■C-lirift  would  give  him  another  tho't  of  God,  even  as  a  friend  and 

father 


Wlat  think  ye  of  Ctikist  ?  49 

father  in  him.  This  then,  I  hope,  is  anufual  inference,  that  the 
fum  of  Chriftian  knowledge  is  Chrift. 

2dly,  Hence  fee  what  is  the  befl  matter  for  meditation,  and  the 
befl  rule  for  felf-examination.  Here  is  the  mod  noble  fubjedl  of 
meditation,  namely,  to  think  of  Chrid ;  and  here  is  the  mofc  ex- ' 
cellent  rule  for  felf  examination,  namely,  to  ask  our  fouls  that 
queflion.  What  think  ye  of  Chrift  ?  Meditation  and  felf-examina- 
tion are  duties  much  neglefted  among  us ;  they  are  fpiritual  exer- 
cifes,  dire6lly  crofs  and  oppofiteto  our  vain,  wandring,  idle  and 
unfixed  hearts.  A  man  will  rather  go  betwixt  the  flilts  of  a  plough 
from  morning  to  evening,  than  travel  betwixt  thefetwo  duties 
for  one  half  hour,though  yet  they  are  like  the  ftilts  of  that  plough 
by  which  the  fallow-ground  of  the  heart  mufl  be  plowed  up ;  but 
when  the  tho'ts  begin  to  come  in  betwixt  thefe  two  ftilts  of  medi- 
tation&  felf-examination,behold  on  a  fudden(to  fpeak  it  in  broad 
Scots')  they  quit  the  plough  y  and  run  away  with  the  harrows.  No  doubt 
you  will  know  this  from  fad  experience,  that  your  thoughts  are  in 
this  matter  like  wild,  vitious  horfes,  running  mad  here  and  there 
thro'  the  fields,  without  keeping  any  road,  or  obferving  any  rule; 
but  here  is  the  beft  matter  and  rule,  both  for  regulating  our  tho'ts 
in  meditation  and  felf-examination.  As  for  meditation,  the  belt 
way  is  to  think  of  Chrift :  Why,  you  may  think  upon  a  promife, 
but  our  of  Chrift  you'll  find  no  comfort  in  it,  for  all  the  promifes 
are  yea  and  amen  in  him ;  and  fo  you  will  not  find  it  your  own,  but 
by  looking  to  Chrift.  Yea,  you  may  think  upon  God,  but  out  of 
Chrift  you'll  find  no  comfort  in  him,  Pfa.  77.  3.  Iremembred  God, 
and  was  troubled :  But  the  antidote  againft  that  trouble  is  believing 
thoughts  of  Chrift ;  therefore  fays  Chrift  to  his  difciples,  Joh.  14. 
I.  Let  not  your  hearts  be  troubled;  ye  believe  in  God,  believe  alfo  in 
me.  If  you  think  upon  the  law,  you'll  find  there  you're  drown'd 
in  debt  both  to  the  command  and  curfe,  till  once  you  look  toChrift 
the  end  of  the  law  for  righteoufnefs.  If  you  look  upon  your  duties 
that  God  calls  you  to,  you'll  find  them  a  heavy  task,  till  once  you 
look  toChrift,&then  you'll  find  his  yoke  is  eafy,&  h is  commands 
are  not  grievous.  Again,as  to  felf-examination,the  beft  rule  here 
is  to  fay  to  your  foul,  What  think  yc  ofChriJi  ?  They  are  but  proud 
felf-conceited  perfons  that  do  not  think  highly  of  Chrift,  and  God 
approves  them  not.  2  Cor.  10.  laft.  He  that  glories,  fays  the  apof- 
tlc,  let  him  glory  in  the  Lord :  For  not  he  that  commends  himfelf  is  ap- 
proved, but  whom  the  Lord  commends ;  intimating,that  they  that  glo- 
ry only  in  the  Lord,  they  difcommend  themfelves,  and  are  com- 
mended and  approved  of  God  ;  but  they  that  do  not  glory  in  tha 

y^  Lord, 


50  I'he    main  (Question, 

Lord,  nor  think  highly  of  him,  they  commend  themfelves,  but 
are  difcommended  and  difapproved  of  God;,  yea,  they  deceive 
th'emfelves,  Gal.  6.  3.  If  any  man  think  himfelf  to  be  fomething, 
when  he  is  nothing,  he  deceives  himfelf  .  Self-conceit  is  felf-deceit  ; 
sind  as  they  are  all  felf- deceivers  who  are  felf-exakers,  fo  they  are 
all  felf-excikers  who  are  Chrifh-defpifers;  they  think  not  much 
of  Chrill,  who  think  much  of  themfelves  :  And  fo,  to  enquire 
whatyou  thinkofChrifl;,  isthebeft  way  tofindyourfelfout,what 
you  are  in  ftate  or  frame.  You  may  by  this  rule  know  how  to* 
judge  of  your  own  thoughts :  You  may  think  of  a  thoufand  good 
things,  you  may  think  of  fermons,  you  may  think  of  death,  jud^g* 
ment  and  eternity ;  but  though  you  may  think  ferioufly  on  thi^ 
fubje61:s,yetthe  rule  whereby  to  judge  of  the  reftitude  of  your 
thoughts  about  them  is  here,  do  they  lead  you  to  high  thoughts  of 
Chrilt,  in  whom  alone  we  can  think  of  death  without  horror, 
judgment  without  terror,  and  eternity  without  fear  or  dread  ? 

Q^diy,  Hence  we  may  fee,  that  Chrill  himfelf  is  the  bed  judge 
of  men's  (late ;  for  he  can  look  into  the  hearts  and  tho'ts  of  men, 
and  fay,  PFhat  think  ye  of  Chrifl  ?  All  judgment  is  committed  to 
the  Son  of  God, and  he  will  cali  m.any  whom  the  world  approves ; 
becaufe,  whatever  men  think  of  them,  yethe  knows  that  they 
think  little  of  him  and  his  Father.  Alfo,  he  will  approve  of  fome 
whom  the  world  cafts ;  becaufe,  however  the  world  thinks  little 
of  them,  yethe  knows  that  they  think  much  of  him  and  his  Fa- 
ther ;  for  they  know  him,  and  whofe  Son  he  is.  Chrift's  queflion 
ihews  that  he  knows  our  thoughts ;  for,  to  whom  (liall  we  give  an 
account  of  our  anfwer  to  this  queflion  ?  None  in  all  the  world 
knows  what  we  think,  but  God  himfelf,  and  Chriil  is  God.  Chrift 
difcovers  the  ignorance  of  thePharifees  here  alfo,  and  fhews  that 
he  knew  their  thoughts  were  amifs :  If  he  be  David's  Son,  fays  he, 
hoiv  does  David  in  fpirit  call  him  Lord  ?  Here  they  were  confound- 
ed, and  might  have  been  convi61ed  that  their  thoughts  were 
naught.  Indeed,  this  was  one  of  thefe  things  that  old  Simeon  de- 
Glared  concerning  Chrifl:,  that  He  foouldhc  a  fign  that  fljouldbefpo- 
ken  againfi,  that  the  thoughts  of  many  hearts  might  be  revealed,  Luke 
2.  35.  Ihus,  when  Chrifl  met  with  the  woman  of  Samaria,  he  re- 
vealed many  thoughts  of  her  heart  to  her,  and  gave  her  a  view  of 
all  her  lewd  tricks  ;  Come,  fee  a  man,  fays  llie,  that  told  me  all  things 
that  ever  I  did;  Is  not  this  the  Chriji'l  As  Satan  prefented  to  our 
Lord  Jefus  the  whole  body  of  the  world  at  a  glance,  fo  Chrifl  can 
let  us  fee  a  black  fight  of  all  our  fins  at  once,  fo  as  to  force  us  to 
acknowledge  that  he  is  the  Chrifl,  that  knows  our  hearts  and 
thoughts.  But,  4f/;/y 


JVhat    think    ye    0/    Christ  ?  '        51 

4.th!yy  Hence  we  may  fee,  what  is  thegreatendanddefignofa 
gofpel-miniflry,  namely,  to  difcover  Chhft,  and  remove  the  pre- 
judices of  peoples  minds  againfl  him,  to  rectify  their  miflakes  a- 
bout  him,  and  to  fill  them  with  a  high  opinion  of  him.  The  fum 
of  agofpel-minifter's  bufinefs,  is,  to  commend  his  mafler,  faying, 
^Vbat  think  ye  of  Chrijl  ?  and  that  both  in  his  preaching,  and  pray- 
ing, and  cacechifing,  and  vifiting.  The  whole  of  their  dottrine 
and  pra6lice  is,  as  it  were,  a  voice  preaching  Chrift.  If  they 
preach  the  law  and  its  curies  and  threatnings  againft  chrifllefs 
and  impenitent  finners,  it  is  to  lead  them  to  Chrift,  and  to  drive 
them  to  the  city  of  refuge.  If  they  preach  faith,  they  make 
Chrift  the  author  and  finiiher,  as  well  as  the  Obje6l  of  it.  If  they 
preach  repentance,they  make  Chrift,  as  exalted  at  the  right-hand 
oi  Qfodiytobea  prince  and Javiour  to  give  repentance,  the  fountain 
of  it-;  and  Chrift  crucified,  viewed  by  faith,  to  be  the  immediate 
root  of  it.  If  they  preach  duties  and  new  obedience,  they  make 
Chrift  the  alpha  and  the  omega  of  it.  Minifters  may  indeed  fpeak 
much  of  Chrift  in  their  fermons,  and  yet  not  preach  Chrift  :  As 
for  example,  if  one  fliould  preach  of  Chrift  mainly  as  a  lawgiver 
to  be  obeyed,  and  little  or  nothing  of  Chrift  as  a  lawfulfiller,  to  be 
believed  in,  and  ferved  from  love,  becaufe  of  his  having  faved  us 
from  the  yoke  of  the  law  :  For  a  covenant  of  life  and  death, 
upon  doing  or  not  doing,  may  be  preached,  and  called  the  Gofpel 
of  Chrift,  in  a  miftake,  while  it  is  only  the  law  that  is  preached, 
and  not  thrift  theendofthelawforRighteoufncfs.  And  you  may 
know  it  by  this,  among  other  things,  the  tendency  of  fuch  old- 
covenant  doftrine,  is  to  lead  men  to  this  queftion,  nor,  ^hat 
thinkyc  of  Chrift?  hui,fVhat  think  ye  of  yourf elves'^  and,  PVhat  are 
you  doing,  that  you  may  have  eternal  life  ■?  Why,  the  man  begins  to 
think  God  is  ftanding  upon  fome  doing-terms  yet  with  him ;  and 
therefore,  in  order  to  life,  he  muft  do  fo  and  fo :  Thus  he  is  led  to 
himfelf,  and  not  to  Chrift.  But  gofpel-do6lrine  tends  to  lead  a 
man  wholly  out  of  himfelf,  and  wholly  into  Chrift;  for,  whate- 
ver be  the  text,  theftrain  of  gofpel-doftrine  is,>^/;^f  think  ye  of 
Chrift  ?  It  is  not  the  defign  of  gofpel-minifters  to  commend  thcm- 
felves,  but  Chrift.  There  is  afetof  minifters,  fay  fome,  that  fet 
upthcmfelves  above  others,  and  ftudyonly  to  commend  them- 
felves,  to  the  difparagement  of  all  others^as  if  none  but  they  were 
gofpel-minifters ;  but,  my  friends,if  any  man's  concern  forChrift's 
caufeandintereft,  orfor  his  mafter's  glory,  fliall  commend  him, 
he  needs  not  think  ftrange  tho'the.  \vov\d  of  Fhari fees  envy  him, 
as  they  did  Chrift  himfelf  when  his  do'flrine  and  life  commended 

E  2  him. 


52  The  main  Question, 

him.     I'll  tell  you  what  commendation  a  gofpel-minifler  hunts 
mofl  after ;  it  it  that  of  Paul,  2  Cor.  3.1,2,3.  it  is  to  have  an  epif- 
tle-commendatory  in  the  hearts  of  hearers,  by  the  power  of  the 
Spirit  of  Godfavingly  accompanying  the  word,  and  leaving  an 
impreffion  there,  that  it  is  indeed  the  word  of  God,  and  not  of 
men,  and  that  God  is  in  it  of  a  truth.    He  would  defire,  with  the 
fame  Apoftle,  2  Cor.  4. 2.  to  commend  himfeJf  by  the  manifeflati- 
onof  the  truth  to  every  man's  confcience  in  the  fight  of  God. 
Let  truth  be  nick-nam'd  and  reproached  as  it  will,  the  evidence 
of  truth  will  commend  itfelf  to  the  confciences  of  all  the  lovers 
thereof.     Mean  time,  it  is  poffible  that  a  man  may  commend 
Chrift  in  order  to  commend  himfelf  as  an  evangelical  preacher ; 
for  fuch  a  g^ood  work  he  is  indeed  commendable,but  for  fuch  a  bad 
end  it  is  to  God  only  that  he  is  accountable.  But  it  is  poffible  alfo 
to  know  if  a  man  intend  not  himfelf  by  preaching  Chrift  j  for 
fometimes  there  is  fuch  a  power  and  virtue  attending  the  word, 
and  fuch  a  fmell  and  favour  of  heaven  with  thepreacher,as  carries 
afecret  demonftration  of  his  fpirituality  andpurity  of  intention 
into  the  heart  even  of  the  carnal  by-ftanders,  much  more  thofe 
whom  he  hath  enlightened  with  the  fpirit  of  difcerning,  to  know 
the  voice  of  Chrift  from  a  ftranger.    However,  Sirs,  think  of  mi- 
nifters  what  ye  will,  the  great  queftion  is,  Wliat  think  ye  of  Chrift? 
Wo  to  us,  if  our  only  defign  be  to  bring  people  to  fay  fVhat  think 
ye  of  fticha  mini/ler  ?  and  zvhat  think  ye  of  fuch  afermon?  If  we 
make  Chrift  a  covert  for  raifing  our  own  applaufe,  he  can  inftant- 
ly  command  an  angel  to  fmite  us,  as  he  did  Herod,  and  order  us  to 
be  eaten  up  of  worms,  for  not  giving  God  the  glory.     O  what 
ftiould  ye  think  of  us  ?  Though  we  magnify  our  office  as  ambafta- 
dors  of  Chrift,  yet  in  ourfelves  fome  of  us  are  frail,  feeble,  finful 
pieces  of  duft  as  any  of  you ;  we  are  among  the  chief  of  fmners 
as  well  as  you;  we  need  the  Blood  and  Spirit  of  Chrift  to  juftify 
and  fanftify  us,  as  well  as  you ;  let  us  decreafe,  but  let  Chrift  in- 
creafe :  If  any  of  us  be  madeinftrnments  of  good  to  your  fouls, 
let  it  engage  you  to  think  the  more  of  Chrift,  that  could  work  fuch 
a  work  by  fuch  fimple  and  unlikely  inftruments  :  He  puts  the 
treafurein  earthen  veflels,  th^Ll  the  excellency  of  the  power  may  be 
(f  God^  and  hot  of  us.     Whatever  honour  God  calls  you  to  put 
upon  them  for  their  work's  fake,  yet  if  your  efteem  centre  upon 
the  minifter  or  his  work,  faying,  0 1  think  much  of  the  minifter,  and 
Jthinkmuchof  the  fermon^  you  need  to  begin  to  thinkbetter;  for 
the  grand  queftion  is,  ^mt  think  ye  of  Cljrift  ?It  is  indeed  the  beft 
fermon  that  works  the  higheft  thoughts  of  Chrift. 

The 


Wlmt    think    ye    of    Cukist  2  53 

The  2^^/^  is  for  conviftion  and  reproof  to  all  thofe  that  are  fil- 
led with  unworthy  and  unbecoming  thoughts  of  Chrift,  with  igo- 
rant  and  erroneous  thoughts  of  him.  Some  have  nothoughtsof 
Chriftatall  ;  fome  think  little  of  him  ;  fome  think  hardly  and 
harflily  of  him;  fome  think  meanly  and  bafely  of  him:  To  fpeak 
of  all  the  bafe  and  mean  thoughts  of  Chrifl  that  the  world  is  filled 
with,  would  be  impolTible.  O  how  bafely  do  the  Arians  think 
of  Chrift,  and  his  fupreme  Godhead  /  If  I  had  not  found  it  necef- 
fary  to  confine  my  felf  to  the  firfl  branch  of  Chrift's  quefiiion  here, 
What  thinkye  of  thrift "?  the  other  branch,  namely,  fVhofe  Son  is 
he?  might  have  led  me  particularly  to  have  treated  the  doftrine 
of  Chrifl's Sonfhip,  and  eternal  Godhead,  and  Co-equality  with 
the  Father,  in  oppofitionto  that  damnable  herefy,  which  fome 
tell  us  is  creeping  into  Scotland,  as  well  as  it  is  raging  in  England 
^r\d  Ireland.  I  fiiallonly  fay,  that  thequeftion  concerns  them, as 
well  as  theP/j^n/f^'j-ofold,  What  think  ye  of  Chrift,  2ind  zvh of e  Son 
is  he  ?  O,  can  they  fay  no  more  than,  with  the  Pharifces,  that  he  is 
thefon  of  David'?  Then^  how  does  Davidin  fpirit  call  him  Lord  ? 
And  if  he  be  David's  Lord  and  God,  how  can  he  be  fo,  and  yet  not 
co-equal  with  the  Father?  For  we  have  not  two  Lords,  or  two 
Gods;  the  Lord  our  God  is  one  Lord,  we  have  but  one  fupreme 
God  and  Lord;  therefore  Chrift,  being  Lord,  muft  be  one  with 
the  Father  elTentially  :  Chrifl  is  the  true  God,  and  eternal  life. 
But  Icanfiot  now  enlarge  on  this  fubjeft.  Omay  Arian  doctors 
begin  to  read  over  the  Chriflian  catechifm  again,  and  learn  to  an- 
fwer  this  queflion,  IVhat  think  ye  of  Chrift  ?  Again,  as  Arians  think 
nothing  of  his  Godhead,  but  as  if  it  were  an  inferior  deity ;  fo 
fome  that  pretend  a  greater  refpe6l  to  him,  yet  think  but  bafely  of 
him.  Papifts  think  nothing  of  the  imputation  of  his  righteouf- 
nefs ;  Soclnians  think  nothing  of  the  facrifice  of  his  death ;  Armi- 
^jf^wj  think  nothing  of  the  power  of  his  grace;  Oj//2^frj- think  no- 
thing of  his  word;  Atheifts ihmk  nothing  of  his  Spirit;  Deifts 
think  nothing  of  his  revelations.  If  we  lock  oat  to  the  world, 
the  Pagans  have  no  thought  of  him  at  all ;  the  Mahometans  think 
him  nothing  but  a  great  prophet  at  bed,  and  inferior  to  Mahomet : 
they^wj  think  him  nothing  but  an  impoflor,  and  that  he  is  not  the 
Chrifl,  but  only  the  carpenter's  fon,  or,  it  may  be,  a  blafphemer, 
that  had  a  devil.  And  again,  if  we  look  into  the  church,  even  the 
purefl  churches  in  this  world,  among  which  I  would  willingly 
hope  the  poor  church  of  Scotland  hath  not  yet  lofl:  the  vogue ;  yet, 
O  how  many  dark  and  confufed  notions,  yea,  unwarrantable  and 
unworthy  thoughts  of  Chrid,  may  be  there  difcovered,  even  a- 

E  3  mong 


54  The  main   Q^uestion, 

mong  thefe  churches  that  are  fuppofed  to  be  pure,  Chriflian,  pro- 
teflant  and  reformed  churches !  It  were  endlefs,  to  fpeak  of  doc- 
trinal and  practical  errors  thatfwarm  in  the  churches,  whereby 
contempt  is  poured  uponChrift  and  his  doftrine,  his  truth,  his 
gofpel,  and  his  yoke,  his  loving  yoke  of  gofpel-obedience.  What 
low  tho'ts  of  Chrift  appear  in  that  drain  of  doctrine  that  tends 
to  confound  the  old  and  new  covenant,  law  and  gofpel,  faith  and 
w/orks,  without  duly  keeping  up  the  old  land-marks  betwixt 
Chrift  and  all  his  rivals  and  competitors,  that  feek  to  (hare  with 
him  in  the  glory  of  falvation-work !  What  low  tho'ts  of  Chrift 
appear  in  that  fort  of  pra6lice,  that  confifts  either  in  a  life  of  le- 
gal righteoufnefs,  or  a  life  of  open  wickednefs  /  What  low  tho'ts 
of  Chrift,as  our  righteoufnefs,  appear  from  every  thing  that  tends 
to  lead  fmners  back  to  the  law,  as  a  covenant  of  works !  And 
what  low  thoughts  of  Chrift,  as  our  fanftification,  appear  from 
every  thing  that  tends  to  lead  fmners  off  from  the  law,  as  a  rule  of 
holinefs !  How  is  Chrift,  and  his  merit  and  righteoufnefs  difeftee- 
med,  to  the  encouragement  of  felf  and  felf-righteoufnefs !  And 
how  is  Chrift,  and  his  Spirit  and  Grace  difefteemed,  to  the  encou- 
ragement of  fin  &  licencioufnefs !  It  is  not  my  bufmefs,  to  expofe 
the  nakednefs  of  any :  They  are  fingular  perfons,  that  are  help- 
ed to  guard  again  ft  all  right  and  left-hand  extremes,.fo  as  to  think 
no  lefs  of  Chrift  as  a  Lord,,  than  Chrift  as  a  Saviour ;  and  to  efteem 
a  whole  Chrift,  without  feccing  up  one  part. of  Chrift  againft  ano- 
ther ;  but  my  work  efpecially  is,  to  ftrike  at  the  root  of  all  that 
difefteem  of  Chrift,that  takes  place  in  the  world,  efpecially  in  the 
vifible  church.  Whence  is  it,  that  the  world  thinks  fo  little  of 
Chrift, and fo naughtily  of  him?  Why,  ijllgnorance  isjiC2i\x^Q  o^ 
it,  ignoti  nulla  ciipido.  As  it  isimpoflible  for  them  to  underv^alue 
Chrift,  who  have  the  faving  knowledge  of  him  ,•  fo  it  is  not  poffi- 
ble  that  any  can  prize  him,  whom  they  do  not  know.  Many  are- 
like Fejliis,  Jd;s  25. 19.  who  told  Jgrippa,  that  Paurs  enemies  had 
queftions  againft  him,  concerning  one  Jesus  ;  Chrift  is  to  them  a 
certain  man,  one^efus,  but  for  their  part  they  know  Uttle  of  him, 
and  are  indifferent  about  him.  As  a  bhnd  man,  what  he  does  not 
fee,  he  cares  not  for,  though  he  be  told  of  it  as  never  fo  fair  and 
beautiful ;  fo  natural  men  are  blind,  2Cier.  4. 4.  they  can  fee  no 
beauty  or  comelineis  in  Chrift,  for  which  they  lliould  defire  him... 
Therefore,  though  they  may  hear  of  his  glory  and  comelinefs,./ 
and  be  a  little  moved  therewich,  yet  they  care  not  fomuch  for 
bim,as  to  give  him  the  higheft  room  in  their  tho'ts  and  efteem. 
2diy,  Unbelief  is  ^noihQi  caufe  why  people  think  little  of  Chrift.- 


TVhat    think    ye    of    Cukist?  ^^ 

If  they  could  believe,they  would  fee  the  glory  ofGod  in  him,and 
fee  him  a  glorious  and  lovely  objeft ;  But  through  unbelief,  Chrift 
is  lothfome  inftead  of  lovely  ;  hence  his  doftrine  is  loth  feme,  his 
righteoufnefs,hisholinefs,hiscrofs.  Unbelief  makes  people  think 
Chrift  is  a  cheat,  and  God  is  a  liar,  and  that  he  fays  what  he  hath  no 
mind  to  do ;  it  makes  them  think  that  he  is  not  able  to  favc,  or 
that  he  is  not  willing  to  fave.  O  how  bafely  does  unbelief  think* 
of  Chrift !  Unbelief  alfo  will  make  a  man  think  God  Uke  unco 
himfelf  and  an  approver  of  his  fm,  Pfalm  50.  at  the  clofe,  Thou 
thought ejt  that  I  was  altogether  fuch  an  one  as  thy  f elf ;  and  fo  ic 
makes  them  think  of  Chrift  but  very  bafely.  3^/}-,  Pride  andfclf- 
right eoiifnefs  is  another  caufe  why  people  think  little  of  Chrift, 
Rom.  10.  3.  While  people  think  much  of  themfelves,  and  their 
doing,  they  cannot  think  much  of  Chrift,  and  his  righteoufnefs. 
This  is  that  legal  principle  that  makes  men  to  do  with  the  garment 
of  Chrift's  righteoufnefs,  as  the  Ammonites  did  with  the  garjiients 
of  David's  meflengers,  they  dipt  them  fo  ftiort,  that  they  v/ere 
not  able  to  hide  theirfliame.  Butif  it  was  a  terrorand  fmicins 
to  David's  heart,  to  cut  off  but  a  little  of  the  lap  of  Saul's  garment, 
ought  it  not  to  be  a  terror  to  us,  to  cut  off  a  lap  of  Chrift's  gar- 
ment, or  clip  it  fo  ftiort,  as  to  think  that  it  cannot  cover  us  com- 
pletely, without  fomeragsof  our  own  rotten  righteoufnefs  few- 
edto  it  ?  Again,  it  is  this  legal  principle,  that  makes  believers 
themfelves  think  it  cannot  be  that  they  are  accepted  as  righteous, 
perfeftly  righteous  in  the  fight  of  God,  thro'  the  righteoufnefs 
of  Chrift  imputed ;  why,  becaufe  they  want  a  feeling  of  that  righ- 
teoufnefs in  themfelves,  which  the  legal  heart  is  ready  to  make 
the  foundation  of  pardon  and  acceptance :  But,  as  Luther  faid, 
we  muft  not  feel,  but  believe,  that  we  are  thus  righteous ;  yea,  it 
is  this  hidden  principle  of  felf- righteoufnefs,  that  will  make  a  mi- 
nifter  preach  Chrift  alone  for  righteoufnefs,  as  if  he  were  as  much 
for  exalting  Chrift,  as  any  that  ever  preached,-  and  yet,  before 
ever  you  know  well  where  you  are,  you'll  find  him  bringing  in 
fomelegalduty  of  qualification,  in  order  to  your  being  juftified, 
that  will  fpoil  all  your  former  beauty  ;  juft  like  an  untoward  milk- 
cow,  that  will  let  down  a  good  deal  of  milk  very  well,  but  then, 
with  an  unhappy  kick  of  her  foot,  fliewill  tumble  it  all  down  to 
the  ground,  when  file  hath  done :  Even  fo  the  fincere  m.ilk  of  the 
"•word  of  life,  and  juftification  through  Chrift's righteoufnefs  a- 
lone,  may  be  let  down  abundantly,  that  you  would  think  the  man 
as  evangelical  sisPaul  himfelf,  or  any  body  that  ever  preached 
"the  Gofpel ;  but,  behold  of  a  fudden  the  legal  foot  gives  it  a  kick^ 

1^^  4  and 


^6  The  mam  (Question,. 

andfpills  all  when  he  hath  done,  orelfe  the  law  fetsher  foota- 
mong  the  midil  of  the  milk ;  I  mean,  mixes  fome  dirty  righteouf- 
nefs,  and  quahfication  of  our  own,  with  the  fair  and  clean  milk  of 
Chrift's  righteoufnefs,  fo  as  the  poor  exercifed  foul's  heart  rifes  to 
take  a  drink  of  it.  Why,  I  thought  yonder  milk  was  for  me,  and 
yonder  righteoufnefs  of  Chrift  was  for  me;  but  there  came  in  a 
quahfication  that  before  ever  I  could  be  jultified,  I  behoved  to  do 
foand  fo,  and  tobefo  and  fo  humbled,  and  penitent,  andfure  I 
am  I  want  fuch  a  qualification,  and  therefore  all  is  lofl  to  me. 
But,  poor  foul,  whatever  comes  in  this  way,  tending  to  make  you 
look  into  yourfelf,  and  ftand  off  from  Chrift,  you  may  know  it  is 
but  a  fwitch  of  the  law  of  works ;  flight  it,  and  fet  it  off,  if  it  hin- 
der you  from  thinking  of  Chrift  as  your  all,  and  from  buying  and 
drinking  his  wine  and  milk  without  money,  and  without  price. 
^thly^  Carnal Reafon  is  another  caufe  why  people  think  little  of 
Chriil ;  for  the  natural  man  receives  not  the  things  of  the  Spirit 
of  God,  they  are  foohfhnefs  to  him,  i  Cor.  2. 14.  There  is  na- 
tural reafon,  which  is  fo  much  cried  up  at  this  day,  when  a  man 
goes  about' to  meafure  God's  truth,  and  fpiritual  myfleries,  with 
this  fnort  line  of  human  reafon ;  and  finding  that  reafon  agrees 
withthefe  myfleries,  no  more  than  the  found  of  rams  horns,  in 
the  view  of  carnal  fenfe,  was  like  to  bring  down  the  walls  of  Jeri- 
cho ;  behold,  no  fault,  mufl  be  found  with  lady  reafon,  but  Chrill's 
Gofpel,  and  the  myfteries  thereof,  muft  bear  the  blame,  namely, 
that  they  are  f  ooliili  and  abfurd,  and  therefore  not  to  be  receiv- 
ed or  efteemed  by  fuch  wife  heads  as  they  are,  who  httle  remem- 
ber the  Apoflle's  admonition,  i  Cor.  3.  18.  If  any  man  will  be 
"wife,  let  him  become  a  fool,  that  he  may  be  mfe.  Hence  Luther  gave 
it  as  an  infallible  mark  that  the  Gofpel  was  not  truly  preached, 
and  was  not  the  Gofpel,  indeed  namely,  if  it  was  fo  brewed, 
fitted  and  adapted  unto  reafon,  that  all  approved  of  it,  and 
yielded  to  it  peaceably  ;  for  how  then  iliould  Chrifl  be  a 
fign  that  fliould  be  fpoken  againfl:,  Luke  2.  34.  and  afione 
of  Jtumbling,  and  rock  of  offence  ?  This  leads  me  to  a  jf/;  caufe 
why  people  think  fo  little  of  Chrift,  namely,  the  calumny  cafl  up-  • 
on  the  Gofpel  of  Chrift,  and  the  difpenfers  of  it.  Is  it  poffible  for 
the  wifdom  of  the  world  to  hold  her  peace  from  fpeaking  againft 
that  which  fhe  judges  to  befoolifiinefs?  How  then  fhall  Chrifl 
be  not  only  for  the  rifing,  but  the  falling  of  many  in  Ifrael  ?  Mark  % 
{zys  Luther,  where  this  fall  is,  even  in  Ifrael,  in  that  people  that 
feemed  to  be  Chrifl's  only  people,  and  upon  Chrifl's  fide.  It  it  e- 
ven  in  IfraeHhzi  many  fall,  and  in  Ifrael  that  Chrift  is  fpoken  a- 

gainft. 


JVhat    think    ye    of    Christ  9  57 

gainfl..  Thus,  when  he  came  to  be  a  minifler  of  the  old  and  an- 
cient truths  of  God,  to  confirm  the  promifes  made  unto  the  id.- 
thevs,  Rom.  15.  S.  whenhebegan  to  preach  the  fame,  the  great- 
eft:  part  of  the  multitude  cried  ouc^  IVhat  nezv  do^rine  is  this  ? 
Mark  1 .  27.  Whence  we  may  fee,  that  when  a  church  hath  gone 
off  from  any  ancient  truth,  or  old  way  of  exprelTmg  it,  no  fooner 
arethefeold  truths  received,  or  fet  in  their  ancient  frame,  than 
prefently  it  is  called  anew  fcheme  of  do6lrine  :  However,  by 
this  means  Satan  gets  much  of  his  will  ,•  for  it  tends  to  make  peo- 
ple think  little  of  Chrift;  and  his  Gofpel.  6th!y,  Divifion  is  ano- 
ther caufe  why  people  think  fo  little  of  Chrifl;.  There  is  a  two- 
fold divifion  that  I  mean ;  there  is  not  only  an  outward  church- 
divifion,  but  an  inward  heart-divifion.  No  doubt  the  former 
hath  a  great  hand  in  making  many  to  flight  Chriil ;  for  when  a 
Church  is  divided^  the  generality  of  people  are  apt  to  be  ft:um- 
bled:  Why,  fay  they,  we  know  not  whom  to  believe,  and  what 
fide  to  turn  to;  every  part^  fays  they  arefor  Chrift,  and  there- 
fore the  indifferent  fort  of  people  think  we  will  even  let  Chrill 
and  them  both  alone.  But  it  is  efpecially  inward  heart-divifion  that 
I  mean :  When  the  heart  is  divided  betwixt  Chrifl;  and  the  world, 
betwixt  Chrifl:,  and  idols  or  lufts ;  the  world,  and  lufts  thereof, 
will  be  fure  to  carry  away  the  heart,  that  it  cannot  think  highly 
of  Chrifl,  while  it  thinks  fomuch  of  other  things.  A  man  may 
as  foon  with  one  eye  obferve  the  flars,  and  with  the  other  mea- 
fure  the  earth  at  the  fame  time,  as  he  can  think  highly  of  Chrifr, 
and  of  his  idols  too  :  Therefore,  when  Satan,  like  the  pretended 
mother,  fays,  let  it  be  neither  thine  nor  mine,  but  divide  it ;  God, 
who  is  the  Lord  of  the  heart,  fays,  let  the  devil  rather  have  all, 
for  God  will  either  have  all  or  none.  Now,  when  men  have  any 
approved  idol  in  the  heart,  Chrift  is  defpifed,  his  rival  gets  all; 
the  divided  heart  then  is  a  heart  feparate  and  joined  to  idols ;  and 
this  divifion  caufes  difefleem  of  Chrifl,  fo  as  the  man  (pannot  thinl;: 
of  Chrifl,  he  muft,  of  neceflity,  think  of  fome  other  tf\\ng^Liik.  14. 
1 8- See  how  they  that  were  invited  to  the  great  flipper,  the  Gof- 
pel-banquet,  put  it  off  with  excufes,  Ihave  bought  apiece  of  ground, 
andlmiijt  needs  go  and  fee  it,  fays  one :  Mark  the  phrafe,  Ii?niji 
needs  go;  he  pleads  neceflity,  and  neceflity  hath  no  law.  W^hen 
the  heart  is  not  wholly  for  Chrift,  of  neccffity  it  will  be  for  the 
world,  and  the  lufts  thereof;  and  he  that  is  not  for  Chrift,  Satan 
will  find  him  always  enough  of  bufinefs  to  take  up  his  tho't>, 
and  which  the  man  will  reckon  fo  neccflary,  that  he  will  have  no 
leifure  to  think  of  Chrift.  Now,  when  this  queflion  is  propofed, 

^ban 


58  The  main  (Question, 

JVhatthinkye  of  Chriftl  or  when  Chrifl  is  offered,  there  are  two 
forts  of  perfons  that  ?i\&\v  very  little  elleem  of  him ;  yea,  that 
fliew  they  do  nothing  but  defpife  him  in  their  heart :  The  Apofile 
compares  them  to  dogs  and  fwine,  2  Pet.  2.  22.      i.  There  are 
fomelike  fwine,  namely,  the  prophane  worldly  people :  forasfwine' 
think  more  of  the  mire,  than  any  thing  elfe;  lb,  if  one  go  to 
drive  him  away  from  the  mire,  he  only  gives  a  grmit,  and  away 
he  goes  to  the  mire  again,  or  elfe  rooting  his  fnout  in  the  earth  : 
So  prophane  and  worldly  people  love  to  wallow  in  the  mire  of 
fin,  and  to  be  rooting  in  the  earth  ,*  and  if  any  go  about  to  drive 
them  from  fin,  and  to  pull  their  nofes  out  of  the  earth,  they  go 
away  granting  and  grumbling  in  their  heart,  that  they  cannot  be 
allowed  their  neceifary  pleafure  and  profit,  and  they  return  to 
the  wallowing  in  the  mire,  and  rooting  in  the  earth,  as  eagerly 
as  ever.     All  the  anfwer  they  give  to  the  queftion,  ^/;af  tbink 
ye  ef  Chrifl  ?  is  a  grunt :  They  are  difturbed  a  little  about  it,  and 
moved  a  little  to  mutter  fome  words,  according  as  they  are  af- 
fe6led  ,*  but  away  they  go  grunting,  with  their  mouth  towards 
the  dufl;  it  is  not  Chrifl  they  are  thinking  of.     2.  There  are 
others  like  dogs,  namely,  kgal'ifts  and  felf-jufticiaries,  that  are 
worfe  enemies  to  the  Gofpel  of  Chrifl,  than  the  worldling,  or 
openly  prophane;  for  as  a  dog  thinks  more  of  a  /linking  car- 
cafe  than  any  thing  elfe,  fo,  if  you  go  about  to  drive  the  dog 
from  his  vomit,  or  flinking  carrion,  he  will  be  either  ready  to 
bark  or  bite,  or  fly  in  your  face.  :  Even  fo  legalifts  and  felf- 
jufliciaries  think  more  of  the  flinking  carcafeof  their  own  righ- 
teoufnefs,  and  legal  duties,  than  any  thing  elfe  ;  and  when  any 
goes  about  to  draw  them  away  from  the  high  efleem  of  the 
filthy  rags  of  their  own  righteoufnefs,fliewing  the  lothfomnefs 
and  vilenefs  thereof,  the  abfolute  neceffity  of  being  v/holly 
denied  thereto,  and  adorn^^- with  nothing  but  Chrifl's  perfedl 
righteoufnefs  for  juflificapi^in  before  God  ,•   if  we  fliew  them 
how  God  jufljfies  the  ungodly,  and  how  the  righteoufnefs  of  God, 
'without  the  ^vorks  of  the  lave,  is  manifefled  in  the  Gofpel ;  why, 
then  they  go  away  frofii  the  ordinances,  barking,  and  biting, 
and  Handering,  cakimniatingthe  Gofpel,  which  they  do  not  un- 
derfland  or  efteem,  as  if  it  were  a  doftrine  of  licentioufnefs,  and 
an  encouragement  of  fin;  and  they  return  to  their  vomit,  their 
ilinking  carrion,  negle6ling  the  heavenly  carcafe  to  which  the  *^ 
believing  eagles  gather  together,  that  they  may  live  by  faith 
upon  the  Son  of  God.  Now,  both  thefe  forts  of  perfons,  hov.'- 
e\  er  differently  afi'c61cd,  yet  agree  m  their  flighting  of  Chrifl, 

upcn 


What    think    ys    of    Curist7  <;c) 

upon  different  grounds.     What  do  they  think  of  Chriil  ?    No- 
thing at  all :     The  Lord  convince  and  awaken  fuch. 

'I  ^t  third  life  v[\2.^  h^^ox  examination  d^nd  trial.  Let  this  great 
queflion  of  the  Chriftian  catechifm  be  a  touchftone  to  try  what 
metal  you  are  of,  and  to  underftand  what  is  your  flate  now,  and 
what  will  be  your  lot  forever.  It  is  according  as  you  anfwer 
this  queflion,  PFhat  think  ye  of  Chrifi?  For  helping  you  into  this 
enquiry,  I  would  dire6l:youcotry  it,  i.By  thequalidesof  your 
thoughts.     2.  By  the  objeft  thereof. 

Firjl^  Try  yourfelves,  upon  this  queflion,  by  the  qualities  of 
your  thoughts;  for  it  is  not  a  limple  tho't,  like  a  flying  vapour, 
that  is  here  intended ;  but  a  qualified  though  t,  that  you  are  to  try 
yourfelves  by.     For  example,  (i.)  Right  and  becoming  tho'ts 
of  Chrifi  are  preferring  and  iliperlative  thoughts,  Chrift  is  beyond 
comparifon  to  the  man  :  The  language  of  fuch  a  tho't  of  Chrift 
isthis,0  what  can  he  be  compared  unto  I  If  you  compare  him  to 
a  rofe,  he  is  the  rofe  of  Sharon :  If  you  compare  to  a  lillie,  he  is 
the  lillie  of  the  valley :  If  you  compare  him  to  a  fun,  he  is  the  fun  of 
righteoufnefs ;  If  you  compare  him  to  a  frar,  he  is  the  bright  and 
morning-flar :  If  you  compare  him  to  a  chief  and  honourable 
worthy,  he  is  the  chief  among  ten  thoufand  ;  If  you  compare  him 
to  a  head,  he  is  the  head  of  principalities  and  powers :  If  you  com- 
pare him  to  a  flower,  he  is  the  flower  of  the  flem  of  y^d-:  If  you 
compare  him  to  a  branch,  he  is  the  branch  of  righteoufnefs :  If 
you  compare  him  to  an  advocate,  he  is  an  advocate  with  the  fa- 
ther: If  you  compare  him  to  a  counfellor,  he  is  the  wonclerful 
counfellor ;  If  you  compare  him  to  a  king,  he  is  the  king  of  kings, 
and  Lord  of  Lords:  If  you  compare  him  to  a  prince,  he  is  the 
prince  of  peace,  the  prince  of  the  kings  of  the  earth  :  If  you  com- 
pare him  with  men,  he  is  fairer  than  the  fons  of  men :  If  you  com- 
pare him  with  angels,  he  is  the  Lord  of  angels ;  let  all  the  angels 
of  God  worfhip  him.     I'he  man  does,  in  his  tho't,  prefer  Chriil 
to  all  things  in  heaven  and  earth.  Whom  have  I  in  heaven  but  thee  / 
and  there  is  none  upon  the  earth  that  I  defire  befides  thee.  In  all  things 
he  gives  him  the  pre-eminence.  Col.  i.  i8.     Then  again,  (2") 
Right  and  becoming  thoughts  of  Chrift  are  admiring  and  adoring 
thoughts,  exalting  and  extolling  thoughts ;  if  you  have  duQ  tho'ts 
of  him  in  your  heart,  you'll  find  in  yourheart  toblcfs  him,fa.y- 
'ing,  as  Pfal.  ir8.  26.  *. 

Blefj'ed  is  he^  in  God's  great  Name 
That  Cometh  us  to  five : 

We  from  the  houfe  which  to  the  Lord 

Fertains,  you  blejfed  have.  Au'l 


6o  The   main    (Question, 

And,  O  magnify  the  Lord  with  me ;  you  would  wifli  that  all  the 
world  would  fall  a  bleffing,  and  praifing,  and  extolling  him. 
They  are  glorying  and  glorifying  thoughts  ;  the  man's  heart 
glories  in  the  Lord,  and  glorifies  the  Lord,  and  would  defire  his 
glory  may  be  advanced  above  the  heaven:  Why,  becaufe,  (3.) 
Right  and  becoming  thoughts  of  Chrifl  are  fpiritual  and  fubli- 
mated  thoughts.  Natural  thoughts  can  rife  no  higher  than  na- 
ture, I  Cor.  2.  14.  but  fpiritual  thoughts  being  managed  by  the 
conduft  and  influence  of  the  Spirit  of  God ;  the  Spirit  fearches  all 
things,  even  the  deep  things  of  God.  Indeed  the  Spirit  of  God  is  the 
all  in  all  of  thefe  tho'ts ;  for  he  comes,  according  to  the  pro- 
mife,  and  glorifies  Chrift,  by  receiving  the  things  of  Chrifl,  and 
fliewing  them  unto  the  foul,yo^.  16.  14.  They  that  are  after  the 
fle^j,  do  mind  the  things  of  theflejh ;  hut  they  that  are  after  the  Spirit ^ 
the  things  of  the  Spirit,  Rom.  8.  5.  Indeed,  the  things  of 
Chrifl  and  the  things  of  the  Spirit  are  the  fame,  no  human  natu- 
ral wifdom  can  reach  to  them.  Wife  naturalifts  may  indeed 
dream  of  them,  and  fpeak  of  them,  like  a  man  fpeaking  in  his 
dream  of  the  light  of  the  fun,  while  yet  it  is  dark  night  with  him, 
and  he  was  never  awakened,  ^c.  (4.)  Right  and  becoming 
thoughts  of  Chrift  are  applying  and  appropriating  thoughts,  in- 
fomuchthat  the  man  takes  Chrifl  into  his  foul,  as  he  takes  meat 
and  drink  into  his  body,  ^ob.  6. 54.  This  is  that  believing  thought^ 
without  which  a  man  receives  no  benefit ;  any  more  than  a  man 
that  wants  meat  can  have  benefit  by  thinking  upon  meat  without 
eating  thereof.  The  man  takes  in  Chrift  to  himfelf  for  his  owd 
good.  To  think  of  Chrifl,  without  applying  him,  is  like  a  man 
thinking  of  meat  and  drink,  without  taking  it,  which  does  no 
good.  Qiieft.  But  can  there  be  no  right  thinking  of  Chrift,  with- 
out applying  ?  Indeed,  man,  the  thought  is  but  a  vain  thought, 
an  unbelieving  tho't,  an  unprofitable  tho't,  if  it  be  not  either 
an  applying  thought  of  Chrifl,  or  a  thought  of  Chrifl  in  order  to 
application;  like  a  fick  man  receiving  a  cordial  out  of  his  phyfi- 
cian's  hand,  he  takes  it  from  him,  not  to  hold  it  in  his  hand,  and 
no  more,  but  in  order  to  make  it  his  own,  by  drinking  it  down 
for  his  refrefJjment f  healing,  and  flrengthening.  The  man's  ta- 
king the  cordial  in  his  hand,  is  not  properly  the  taking  that  the 
phyfician  means,  but  his  taking  it  into  hisflomach,  is  the  pro- 
per taking  of  it;  yettheformer  taking  of  it  in  his  hand  is  right, 
in  ^o  far  as  it  is  in  order  to  the  other :  So  here,^  bare  thinking  oi 
Chrifl  is  of  no  avail,  unlefsitbe  ^n  applying  tho't,  or  a  tho't  in  or- 
der to  application.  And  tho'  the  tho'ts  of  Chrifl,  in  order  to  ap- 
plication, 


What    think    }'^    </    Christ  ?  6i 

plication,  be  not  application  itfelf  properly,  yet  it  is  good,  info 
far  as  it  is  like  a  taking  Chriflinto  your  hand,  in  order  to  take  him 
into  your  heart,  and  that  for  your  own  foul's  refrelhment,  life, 
health,  and  everlafting  falvation.  (5.)  Right  tho'ts  ofChrift 
are  finking  and  ferious  tho'ts,  in  oppofition  to  the  fvvimming, 
roving,  and  indifferent  thoughts-  Some  have  a  wild  thought 
about  Chrift,  that  if  he  be  good  for  any  thing,  theyfliall  have  a 
fhare  of  him,  as  well  as  others  :  But  what  he  is,  and  how  they 
Ihall  come  by  him,  they  never  deeply  pondered ;  for  they  were 
never  touched  with  a  fenfe  of  their  fin,  mifery  and  undone  (late 
without  him.  A  fwimming  tho't  of  Chrifl  is  like  that  of  fome 
ignorant  creatures  crying  out  in  afurprife,  Chrijl,  have  mercy  on 
us ;  but  the  tho't  that  finks  deep,  is  like  that  of  the  Publican, 
fmitingon  his  breafi:,  and  crying,  Z-or^,  have  mercy  on  me  ajinner. 
But  there  are  learned  fools  in  the  world  as  well  as  ignorant  ones, 
that  have  nothing  but  fwimming  tho'ts,  roving  fpeculations ; 
and  yet  it  may  be,  they  can  fpeak  of  Chrift  to  better  purpofe  (you 
would  think)  than  one  that  is  exercifed  to  godlinefs  :  But  yet 
thefetwo  forts  differ  as  far  as  the  pleading  of  an  orator  differs 
from  the  pleading  of  a  malefaftor ;  the  one  vents  his  great  wit,  but 
the  other  his  heart-concern.  Again,  (6.)  Right  tho'ts  of  Chrifl 
are  trading  thoughts.  The  man  hath  it  for  his  conftant  trade,  to 
think  highly  of  Chrift,  and  give  him  the  chief  room  in  his  heart 
and  efteem.  In  this  refpe6t,  his  heart  is  fixed,  trufting  in  the  Lord. 
The  dejire  of  our  foul  is  to  thy  name,  fays  the  church,  Ifa.  26.  8,9> 
and  to  the  remembrance  of  thee.  With  tny  foul  have  I  defired  thee  in  the 
night,  and  with  my  Spirit  within  me  zvilllfeek  thee  early.  There  was 
a  trading  with  heaven  late  at  night,  and  early  in  the  morning. 
Yea,  Davidm^kQs  it  morning,  and  evening,  and  mid-time  of  the 
day  ;  yea  more,  feven  times  a  day;  andyetmoftofall,  whenhe 
fays,  My  foul  breaks  for  the  longing  that  it  hath  to  thy  righteous  judg- 
ments  at  all  times.  It  is  a  conftant  trading.  True,  indeed,  there  are 
innumerable  intermilTions  in  the  believer's  Chriflian  thoughts 
and  defires.  But  as  we  fay,  it  is  fuch  a  man's  trade  to  buy  and  fell, 
while  he  follows  that  employment,  tho'  it  is  not  every  moment 
he  is  thus  occupied  ;  but  tho'  there  be  feveral  intermiflions  in  the 
exercife  of  his  employment,  yet  the  bent  of  his  mind  goes  that 
way  :  So  here,  we  may  call  this  the  believer's  conftant  trade,  be- 
caufe,  whatever  intermiffions  there  are  in  this  his  mental  trading 
with  heaven,  yet  th-e  bent  of  his  foul  is  towards  Chrifl  :  Yea,  it  is 
not  only  his  bufinefs,  but  his  pleafure,  and  that  makes  him  go  on- 
If  a  man  thrive  at  his  trade,  he  takes  pleafure  in  it ;  and  if  not,  he 

is 


52  Tloe    main     (Question, 

is  in  danger  of  giving  it  over.  We  go  fometimes  upon  bufinefs  to 
thofe  whom  wc  never  law,  nor  care  for  feeing  again,  and  whom 
we  take  little  pleafure  to  converfe  with :  They  that  never  go  to 
Chrift  but  merely  upon  bufinefs,  and  never  find  any  pleafure  in 
converfing  with  him,  furely  they  are  too  great  Grangers  to  him. 
Certainly,  believer,  there  is  too  much  ftrangenefs  betwixt  Chrifl 
andyou,  if  yourbufmefs  you  have  to  do  with  Chrifi:  be  feldom 
your  pleafure,  or  if  it  be  merely  bufinefs  that  takes  you  to  him, 
faying,  I  want  a  pardon,  I  want  a  promife,  I  want  this  and  that. 
But,  is  there  never  a  love-vifit  you  make  to  him,  faying.  Lord,  I 
have  got  a  pardon,  and  I  am  come  to  blefs  thee  for  it  ;  1  have  got 
a  promife,  and  1  am  come  to  praife  thee  for  it  ;  thy  company  is 
fweet,and  1  am  come  to  get  thee  in  my  arms,thaL  I  may  have  more 
of  thy  embraces  ?  Ofvveet  trading  !  My  meditation  of  him  fo all 
he  fiveet.  Indeed,  thefe  thoughts  of  Chrifl:  that  are  right,  are  glad, 
joyful,  fatisfying  thoughts. 

(7.)  Right  thoughts  of  Chrift  are  humbling  thoughts,  and  yet 
emboldning  thoughts.  O  but  thefe  that  think  highly  of  Chrift, 
cannot  but  think  meanly  of  themfelves,  faying  with  Job,  Now 
tni'ne  eye  feeth  thee  ;  "-iXsherefore  I  abhor  myfelf,  andrepent  in  dujt  and 
ajhes.  I'he  believer,  that  thinks  duly  of  Chrift,  hath  both  the 
higheft  and  loweft  thoughts  in  the  world ;  the  higheR  thoughts  of 
Chrift,  and  the  loweft  thoughts  of  himfelf;  and  yet  this  humility 
doth  not  hinder  his  boldnefs,  for  he  hath  holdnefs  to  enter  into  the 
holiejl  by  the  blood  of  Jefus,  Heb.  10. 19.  The  more  he  thinks  of 
Chrift,  the  more  humble  thoughts  he  has  of  himfelf ;  and  yet  the 
morehethinksof  Chrift,  the  more  bold  he  is  towards  God.  It  is 
a  bold  humility,  and  a  humble  boldnefs ;  hence,  when  he  isiuor- 
(hipping  God  in  the  Spirit,  two  other  things  concur,  Philo^.  3.  name- 
iy,  d.  rejoicing  in  Chrifi  J'efus^d.nd  a.  having  no  confidence  in  the  flefio, 
O,  fays  the  ioul,  I  have  no  ground  of  confidence  in  myfelf,  but  1 
have  all  ground  of  confidence  in  Chrift !  Unworthy  wretch  am  I, 
as  ever  was  out  of  hell  ;  but  behold,  there  is  a  worthy  blood,  a 
worthy  righteoufnefs  of  Chrift,  the  Lord  our  righteoufnefs ;  there- 
fore, unworthy  as  I  am,  I  am  warranted  to  be  bold  in  claiming  all 
thro'  Chrift ;  I  fee  the  holy  of  holies  is  open  to  me  thro'  this  blood 
of  Chrift. 

(8.)  Right  thoughts  of  Chrift  are  affimiilating  thoughts,  fanc- 
tifying  and  transforming  thoughts,  2  Cor.  m.lafi.  They  that  fee 
Chrift,  cannot  but  love  him,  and  defire  to  be  like  him ;  for  there  ■ 
is  a  transforming  favour  in  his  face.     They  that  are  in  heaven 
are  like  him,  becaufe  they  fee  him  as  he  is ;  the  beatifical  vifioh 

brings 


tVhat    think    ye    of    Cuvlist^  (J3 

hr  mgs  in  full  confonnity  to  him:  Now,  afpiritual  thought  and  a 
believing  thought  is  a  mental  fight,  a  fiducial  vifionof  him;  and 
the  more  of  this,  the  more  conformity  to  bim  in  hoUncfs.    The  tho'c 
that  indears  Chrift,  imbitters  lin  ;  a  man  cannot  tbmk  duly  of  the 
lovelinefs  of  Chrifty  without  thinking  of  the  lothfomnefs  of  fin.     O, 
when  the  fun  ot  righteoufnefs  arifeth,  there  is  a  heat  that  accom- 
panies the  light,  and  warms  the  heart.     And  indeed  high  tho'ts 
of  Chrifl  do  warm  the  heart,  and  make  it  burn  within  him  ; 
and  fuch  heart-warming  thoughts  are  thefe,  burning  thoughts, 
tending  to  burn  up  and  deftroy  corruption  ;   for,  according  as 
Chrift  comes  into  the  heart,  fi.n  muft  go  out,  according  to  the 
meafure  and  degree  of  his  coming :  As  a  talent  of  gold,  or  fome 
weighty  m.etal,  falling  into  a  Teflelof  water,  dailies  out  all  that 
is  in  thevefiel  to  make  room  for  itfelf  ;  fo  Chrift's  coming  into 
the  heart,  dailies  out  im  to  make  room  for  himfelf.     And  indeed 
they  that  have  honourable  tho'ts  of  Chriil  in  their  hearts,  can- 
not have  favourable  thoughts  of  fin;  becaufe,  whenever  Chrift 
comes  into  the  thoughts,  if  he  do  not  dafliout  the  life,  yet  he 
dailies  out  the  love  of  fin.     What,  man  !  will  you  fay  that  Chrift 
is  in  you,  and  that  you  have  faith,  and  yet  the  love  of  fin  as  great 
as  ever,  and  you  can  indulge  yourielf  in  whoredom,  and  drun- 
kennefs,  and  lying,  and  fwearing,  ^c.     You'll  never  make  a 
good  man  believe  that  Chrift  is  in  you,  or  that  you  have  faith,  e- 
ven  though  you  fliould  fwear  by  your  faith,  as  fome  do,  who  e- 
ven  thereby  teftify  to  the  world  that  they  have  no  faith  at  all,  be- 
ing fo  prodigal  of  it,  as  to  fwear  away  the  faith  which  they  fay  or 
think  they  have.     So  far  as  Chrift  comes  in,  fin  goes  out.     It  is 
poiTible,  indeed,  that  a  believer,  that  hathChrift  in  him, may  think 
thathehath  more  fin  than  ever,  and  that  Sin  is  on  the  growing 
hand,  inftead  of  decaying,-  butheismiftaken.     It  is  in  this  cafe 
as  it  is  with  acupof  water,  put  filverand  gold  into  the  cup,  and 
the  water  fwells  up;  and  the  more  you  put  in,  tlie  more  will  the 
water  fwell  and  run  over,  that  you  would  think  there  is  ftill  more 
water  than  before,  the  more  gold  is  put  in.     Chrift  is  the  tried 
gold;  and  the  more  theveffelof  the  believer's  heart  is  filled  with 
it,  the  more  may  fin  appear  to  rife  and  fwell,  and  run  over  all  its 
banks.     This  frights  and  terrifies  the  poor  ibul,  becaufe  now  he 
fees  that  which,it  may  be,  was  hid  in  the  velfel  of  his  heart  before, 
and  out  of  his  fight.     But  it  is  not  that  there  is  more  fin,  more 
water  than  before,  but  more  goldcaft  in;  only  every  dafli  per- 
haps makes  the  water  fiy  about,  that  he  thinks  he  was  never  fo 
full  of  fin  and  corruption  as  nov/ :  Yet  ftill  it  holds  good,  Chrift's 

coming 


64.  The  main  (Question, 

coming  in  makes  fin  fly  cut  ;  and  the  more  it  feems  to  rife 
and  fwell,  the  more  does  the  foul's  indignation  rife  and  fvvell 
againfl  it.  All  right  thoughts  of  Chrifl:  are  fanftifying 
thoughts.  In  a  word,  high  thoughts  of  Chrift  are  new  tho'ts. 
They  that  fuppofe  they  have  thought  well  enough  of  Chrifl:  all 
their  days,  and  continue  to  have  no  better  thoughts,  no  higher 
thoughts,  no  weightier  thoughts,  no  clearer  tho'ts  of  him  than 
ever  they  had,  furely  they  arefl:rangers  to  this  efteem  of  Chrifl: 
that  we  are  enquiring  into.  If  any  man  be  in  Chrift^  he  is  a  Jiew 
creature  ;  old  things  are  done  away,  and  all  things  are  become  new, 
and  new  thoughts  among  the  reft.  Where  grace  comes,  there 
the  wicked  man  does  forfakehis  way,  and  the  unrighteous  man 
his  thoughts,  his  carnal  thoughts,  his  legal  thoughts  ;  they  are 
changed  into  fpiritual  thoughts,  evangelical  thoughts,  fuch  as  he 
never  had  before  :  And  new  thoughts  of  Chrift  will  bring  in  new 
vv^ords  and  new  aftions;  the  words  follow  the  thoughts.  You 
may  then  turn  the  queftion.  fFhat  think  ye  of  Chrifl  ?  to  another, 
fVhat  fpeak  ye  of  him  ?  for,  out  of  the  abundance  of  the  heart  the 
mouth  fpeaketh.  If  you  think  it  ill  breeding,  orungenteel  man- 
ners, as  many  do,  to  fpeak  of  Chrifl  and  fpiritual  thmgs,  and  can- 
not drop  a  word  for  him  from  fabbath  to  fabbath,  who  can  be- 
lieve that  you  think  highly  of  Chrift  ?  Nay,  that  which  is  moft  in 
yourheartand  thoughts,  will  be  moft  in  your  lips.  The  aftions 
alfo  follow  the  thoughts :  Can  you  think  highly  of  Chrift,  and  yet 
do  nothing  for  him  ?  Nay,  new  and  precious  thoughts  of  Chrift 
will  bring  in  n^w  gofpel-obedience  from  a  principle  of  love  to 
him.  Thus  you  may  try  yourfelves  now  on  this  queftion,  fVhat 
think  ye  of  Chrifl  ?  by  the  qualities  of  your  tho^ ts.  Examinati- 
on is  the  very  defign  of  the  queftion,  namely,  to  difcoverwhat 
our  tho'ts  of  Chrift  are ;  and  therefore  1  infift  mainly  upon  this. 

But,  having  tried  yourfelves  by  the  qualities  of  vour  thoughts. 
2dly,  Try  yourfelves  by  the  obje61:  thereof,  namelv,  Chrift ;  tVhat 
thinkyeof  Chrift?  And  here  fuch  a  large  field  prefentsitfelf,  that  it 
is  impoflible  I  can  go  thro'  it  all.  Befides  what  was  faid  in  the  doc- 
trinal part,  I  would  ask  fome  further  queftions  concerning  Chrift, 
not  only  for  examination,  but  for  raifingyour  efteem  of  him. 

(i .)  What  think  ye  of  his  eminent  ftation  he  is  in  as  Mediator 
betwixt  God  and  you,  and  his  relation  to  God  and  you,  his  relati- 
on to  God  by  nature  as  his  eternal  Son,  and  by  office  as  his  righte- 
ous fervant  ?  God  calls  you  to  wonder  at  him  in  this  ftation,  7/^. 
42. 1.  Behold  my  fervant,  ivhom  [uphold,  &c.  His  Father  called  him 
forth  to  ferve  hmiand  you,  and  to  ferve  him  for  your  fake  ;  to 

ferve 


TVlmt     think    }-?     0/    C  H  R  i  s  t  ?  6$ 

ferve  him  as  a  Redeemer  to  ranfom  you  ,*  to  ferve  him  as  a 
furety  to  pay  your  debt  ;  to  ferve  him  as  a  phyfician  to  heal 
your  fouls  ;  to  ferve  him  in  all  the  offices  that  your  need  re- 
quires :    And  what  think  ye  of  him  ? 

(2.)  What  think  ye  ofhis  travels,  in  order  to  accomplifli  the 
works  that  belongs  to  that  flation  and  relation  wherein  he  (lands 
:o  God  and  you  V  The  travel  of  his  eternal  mind  before  time, 
when  his  delights  'mere  'with  the  Jons  of  men ;  the  travel  of  his  foul, 
and  the  travel  of  his  body  in  time ;  his  travel  from  heaven  to 
earth,  and  from  earth  to  heaven  again;  in  all  his  mediatory  ac- 
tions, his  incarnation^  birth,  life  death,  refurreStion,  afcenfion  and 
interceffion  !  O  but  the  Lord  can  give  a  glance  of  his  glory  in  the 
very  naming  of  thefe  things  !  How  did  he  travel  as  in  birth, 
when  he  went  about  his  Father's  bufinefs  !  Luke 2.. 49. 

(3.)  What  think  ye  ofhis  treafures,  his  unfearchable  riches 
that  are  flored  up  in  him  for  the  benefit  of  poor  fmners,  hav- 
ing received  thefe  gifts  for  men  ?  All  the  treafures  of  wifdom 
and  knowledge  are  hid  in  him  ;  all,  and  infinitely  more  than 
we  loft  in  the  firft  Jdam,  is  treafured  up  in  the  fecond  Adam. 
O,  what  may  a  poor,  ignorant,  witlefs  fmner  think  of  a  trea- 
fure  of  wifdom  for  his  illumination  /  What  may  a  guilty  fmner 
think  of  atreafure  of  righteoufnefs  for  his  juftification  !  What 
may  a  filthy  fmner  think  of  a  treafure  of  grace  for  his  fan6li- 
fication  !  And  what  may  a  miferable  fmnsr  think  of  atreafure 
of  mercy  for  his  compleat  redemption  !  Yet  all  thefe  treafures, 
and  infinitely  more  than  we  can  name,  are  in  Chrift,  i  Cor.  i. 
30.  Pf^ho  of  God  is  made  unto  us  -wifdom^  righteoufnefs^  fan&ifica- 
tion,  and  redemption.  O  the  fulnefs  of  grace  that  is  in  him,  that 
out  of  his  fulnefs  we  may  receive  and  grace  for  grace  I  He  is 
the  ftore-houfe  of  all  God's  treafures  ;  for  all  is  treafured  up 
in  him  that  we  may  be  complete  in  him,  who  will  by  faith 
make  ufe  of  him  :  And  what  think  ye  of  him  ! 

(4.)  What  think  ye  of  his  thoughts  ?  Pfai  139.  17.  Hoiv 
precious  are  thy  thoughts  unto  mc,  O  God  !  ho'us  great  is  the  fun  of 
them  !  Jf  I  count  them,  fays  he,  they  are  more  in  number  than  the 
fand  ;  'when  I  a'wake,  I  am  fill  with  thee.  O  his  tho'ts  !  Dwell 
with  wonder  and  admiration  upon  God's  thoughts.  Is  it  no- 
thing to  you,  that  ever  he  had  thoughts  of  love  towards  tliC 
like  of  you,  thoughts  of  pardon,  thoughts  of  peace,  thoughts  of 
good  and  not  of  evil,  to  give  you  an  expelled  end  ?  O  believer, 
his  thoughts  are  not  precious  to  the  reft  of  the  world  ;  but 
what  are  they  to  you  ?  Think  you  nothing  that  his  thoughts 

F  and 


5(5  I'he  mam   (Question, 

and  care  fhould  have  been  about  you  from  all  eternity,  and 
now  manifeiled  in  time  ?  Having  loved  you  with  aneverlafl:- 
ing  love,  how  is  he  drawing  you  with  loving-kindnefs  ?  be- 
fides  all  his  providential  care  in  bringing  things  about  for  your 
good,  and  that  in  a  way  beyond  your  contrivance  and  fore- 
fighl;,  yea,  in  fuch  a  manner  as  never  entred  into  your  tho'ts.  You 
little  tho't  what  was  his  defign  in  ordering  your  lot  in  fuch  a  part 
of  the  world,  and  fuch  a  fpot  of  his  vineyard,  and  bringing  you  to- 
fuch  a  fermon,  or  under  fuch  a  miniilry.  O  how  innumerable 
are  his  precious  thoughts  !  and  what  think  ye  of  him  ? 

(5.)  What  think  ye  of  his  words,as  well  as  his  thoughts  ?  Sure- 
ly, if  you  think  duly,  you'll  think  themfweet  words,  Pfal.  119. 
1 03.  HoTO  fweet  are  thy  ivords  to  my  tajle  ?  Sweeter  than  honey  to  my 
mouth.  Does  the  Spirit  never  take  fome  of  his  words,  and  put  a 
fpiritual  majefly  thereupon?  Though  many  times,like6'(^wz/^/,you 
miftake  the  Lord's  voice,  believer,  and  think  it  is  jE/uhat  fpeak^^ 
and  cannot  difcern  the  voice  of  Chrifl;  from  the  voice  of  Mofey, 
the  voice  of  grace  from  the  voice  of  the  law;  yet  when  the  Spi- 
rit comes,  and  rounds-in  a  word  from  Chrift  fometimes,  what 
think  ye  of  it  ?  It  is  the  voice  of  my  beloved,  behold  he  cometh  skipping 
upon  the  mountains,  and  leaping  upon  the  hills  I  What  think  ye  of  his 
inviting  words,  faying,  Come  to  me,  all  ye  that  arezveary  and  heavy 
ladenl  What  think  ye  of  his  expofhulating  words, fay ing,/^^;}/  zvill 
ye  die,0  hoiife  oflfrntl?  What  think  ye  of  his  intreating  words,  and 
his  promifing  words,  his  /  zvills,  and  ye  /balls,  I  ivill  be  your  God,, 
and  yejhall  be  my  people  ?  Do  ye  think  fo  much  of  them,  thac 
your  hearts  fay  amen  to  them?  What  think  yeof  his;;?^;y-Z'^'j-  ? 
Believers  will  think  muchof  a7«^}'-Z?^from  him  fometimes.  It 
may  be  he  will  be  gracious ;  it  may  be  ye  fliall  be  hid  in  the  day  of 
the  Lord's  anger.  What  think  yQO^  his  [JmH- bis  7  'J'here  are 
jhallbe's  for  tlie  church  in  general ;  upon  all  the  glcry  he  fliall  be  a 
defence ;  in  the  mount  of  the  Lard  it  fiiall  be  feen :  What  think  ye 
of  thefe  ?  There  sivc  fjall-be's  for  yourfelf  in  particular.  There  is 
a  p.mll-be  for  your  protcdion,  a  man  (hall  be  a  hiding-place  from  the 
/form.  This  man  fliall  be  the  peace,  ivhen  the  AfTy  rian  jhaUcome  in- 
to our  land.  I'here  is  a  fljallbe  for  your  provifion,  bi-ead  fhall  be 
given  thee,  and  thy  u\:f  f r  flial  1  be  fire.  There  is  a  fhallbe  for  your 
inftruftion,  they  lliall  be  all  taught  of  God.  There  is  a  /hall-be  for 
your  juftification ;  bis  name  Ihallbe  called,  the  Lordjur  rightcouf- 
nefs.  There  is  a  fljall-be  for  your  falvation  from  fin  and  wrath, 
hi.-  w^"/e"fhal!  he  called  ]}:svs,  becaufe  he  faves  his  people  from  their 
jins,  even  'J'fis,  which  delivers  from  the  wrath  to  come.     There  is  a 

jhall-be 


^^  PThat  think  ye  of   CuRist  ?  6^ 

fiall-ha^oY  your  happy  death,  death  fliall  be  fwallowedup  in  victory. 
There  is  a  jhall-be  for  a  liappy  welcome  at  the  day  of  judgment, 
they  Ihall  be  7niney  in  the  day  that  I  ?nake  up  my  jewels.  There  is  a 
jhall-be  ^0^3.  happy  eternity,  ^wi/oit'i?  (liallbv-  ever  mth  the  Lord. 
What  think  ye  of  all  thefe  words  and  fl^all-be^s  ?  Is  there  any 
faith  here,  faying,  amen,  fo  let  it  be,  fo  Inall  it  be  ?  What  think  ye 
of  his  verily  s  ?  We  cannot  go  through  thefe,  to  tell  you  how 
oft  he  hath  confirmed  his  words  with  a  verily,  verily,  I  fay  unto 
you:  Many  a  wrathful  "um/jagainffc  his  enemies,  that  tliink  no- 
thing of  him ;  many  a  loving  wrf/y  towards  his  people,  that  think 
much  of  him.  0,do  youefteem  them  all  to  be  the  truth,  and 
that  verily  it  is  and  iliall  be  as  he  hath  faid  ?  What  think  ye  of  his 
dying  words,  and  when  he  faid  upon  the  crofs,  L  is  finifhed  ? 
What  think  ye  of  his  living  words,  /  am  he  that  was  dead,  and  am  a- 
live,  and  behold  I  live  for  evermore  ?  O  what  think  ye  of  his  words  ? 
Cannot  your  heart  fay,  Lord,  to  whomjhalllgo  ?  thou  haft  the  words 
of  eternal  life :  O  what  think  ye  of  him  1 

(6.)  What  think  ye  of  his  works  ?  even  his  v/orks  of  creation, 
what  think  ye  of  thefe  ?  For  by  him  all  things  were  made  that  were 
made,  and  without  him  was  nothing  made.  Job.  1.3.0  when  you  be- 
hold the  heavens,  the  work  of  his  hands,  the  moon  and  the  ftars,  which 
he  hath  ordained,  may  you  not  fay,  what  is  man,  that  thou  art  mind- 
fid  of  him,  &c  ?  What  think  ye  of  his  works  of  Providence  ? 
For  he  upholds  all  things  by  the  word  of  his  power !  Heb.  1.3.  If  you 
wonder  how  he  can  raife  your  dead  bodies  at  the  great  day,  and 
fever  your  dufl  from  other  duft ;  may  you  not  as  well  wonder, 
how  he  every  day  raifes  up  in  your  view  innumerable  ftalks  of 
corn  out  of  the  duft,  and  gives  to  every  grain  of  feed  bis  own  body  ? 
as  the  Apoflle  argues,  i  Cor.  15.  35.  "&c.  How  will  he  raife  the 
believer's  vile  body  out  of  the  filthy  duft,  where  it  rots,  and  make 
it  like  his  own  glorious  body?  O  fools  that  w^e  are,  and  flow  of  heart  to 
believe,how  does  he  raife  the  beautiful  lilies  out  of  the  dung? Solo- 
mon,  in  all  his  glory, is  not  comparable  to  one  of  thefe;  and  all  the  world 
cannot  make  one  of  them  to  rife,  without  his  powerful  provi- 
dence. Thefe  miracles  of  providence  are  common  every  day 
in  our  view,  and  fo  we  think  nothing  of  them,-  but  we  might  fee 
the  power  of  Chrift  in  them.  If  you  wonder  how  it  was  poffible 
forChrift  to  turn  the  water  into  wine,  or  multiply  a  few  loaves, 
and  a  few  filhes,as  to  feedfo  many  thoufands;  we  needed  not 
wonder  fo  much,  if  we  but  tho't  how  his  providence  is  doing 
that  every  year:  The  waterfalls  from  the  clouds,  and  the  vine, 
by  his  order,  turns  it  into  wine;  and  by  tliefpawn  offuchfilhes, 

^^2  and 


68  The   main    (Question, 

and  the  grain  of  fuch  loaves,  he  is  feeding  millions  every  day. 
Wo's  us,  that  we  cannot  think  of  him,  and  his  works,  as  we 
ought!  Above  all,  what  think  ye  of  his  works  of  grace,  and  re- 
deeming love?  All  his  other  works  are  as  a  drop  of  the  bucket, 
in  comparifon  of  this  ocean  ;  for  herein  we  may  fee  him  appear, 
in  his  own,  and  his  Father's  pomp  and  fplendor,  manifefting  all 
the  glorious  perfeftions  of  God,  even  his  infinite  power,  and 
wifdom,  holinefs,  juflice,  mercy,  truth,  faithfulnefs,  and  all 
God's  attributes.  I  might  here  mention  his  works  of  grace  for 
us,  and  his  works  of  grace  in  us  ,•  but  it  were  endlefs  to  fpeak 
of  the  thoufandth  part.  His  work  of  grace  for  us  lies  in  his  bring- 
ing in  everlafting  righteoufnefs,  efpecially  if  we  fpeak  of  his 
good  works ;  furely  it  is  a  good  work,  that  can  fulfil  the  holy 
precepts  of  that  good  law  which  we  have  broken,  and  can  anfwer 
therighteons  threatening  ofthejuftlaw  which  we  have  incurred. 
Well,  here  is  the  doing  and  dying  of  the  Son  of  God,  for  both 
thefeends,  that  divine  holinefs  may  be  vindicated,  and  Juftice 
fatisfied,  in  the  way  and  manner  of  our  falvation  through  him. 
The  law  of  God  is  a  perfe6l  law,  and  exceeding  broad  ,•  but  here 
is  a  righteoufnefs  as  broad  as  it  can  be,  fo  as  to  magnify  the  law, 
and  make  it  honourable:  O  what  think  ye  of  that  good  work? 
His  work  of  grace  in  us  is  alfo  much  to  be  thought  of;  and  that 
lies  mainly,  1  think,  in  his  imputing  that  perfe6l  righteoufnefs  to 
us  forourjuflification,  and  implanting  another  righteoufnefs  be- 
fideitfor  our  fanftification,  which  he  carries  on  to  perfeftion. 
This  internal  work  of  grace  may  be  begun  with  fighs  and  groans, 
advanced  in  battles  and  conflidls ;  but  it  will  be  completed  in 
victory  and  glory.  But  in  this  fliort  glance  of  his  works,  what 
think  ye  of  them?  May  ye  not  fay,  as  Pfal.  iii.  3.  His  work 
is  honourable  and  glorious,  and  his  righteoufnefs  endures  for  ever : 
And  when  you  notice  his  works,  what  think  you  of  himfelf  ? 

(7.)  What  think  ye  of  his  Gofpel,  and  the  terms  of  it  ?  That 
Gofpel,  which  we  preach  in  his  name,  wherein  his  righteoufnefs 
is  revealed  from  faith  to  faith  :  If  you  think  highly  of  him,  you'l 
think  highly  of  it,  as  the  beft  news,  and  gladeft  tidings  that  ever 
you  heard  ;  Ho^jo  beautiful  upon  the  mountains  are  the  feet  of  them, 
&c  ?  Some  are  ready  to  think  the  Gofpel  of  grace,  and  falvation 
thro'Chrill,  is  too  good  news  to  be  true  with  refpeft  to  them,  as 
if  it  were  nor  to  be  fuppofed  that  God  will  beftow  fb  great  falva- 
tion fo  freely  upon  fo  great  finners ;  not  confidering,|that  God 
in  the  Gofpel  aims  not  at  our  glory  chiefly,  but  at  the  declarati- 
on of  his  own  glory,  and  the  magnifying  of  his  own  free  grace; 

and 


fVhat    think    y?    0/   C  n  R  i  s  T  ?  69 

and  that  therefore  we  ought  to  take  freely  what  he  gives  freely. 
It  is  a  manifefbation  of  free  grace,  fovereign  grace,  which  is  nei- 
ther hindered  by  ourevil,  nor  furthered  by  our  good,  iiom.3.  24. 
and  regards  neither  ourworthinefs  to  deferveic,  norour  unwor- 
thinefs  to  impede  it,  Rom,  9.  15.  Hence  Luther  alledged,  that 
mens  minds  were  fo  occupied  with  fantaflical  imaginations  of 
their  own  works,  that  the  glad-tidings  of  the  gofpei  will  feem 
ftrange  matters  to  them:  Men  will  be  afloniflied  at  the  great- 
nefs  of  his  grace,  asitis,y^r.  33.  8,9.  Many  think  of  the  Gof- 
pei, as  if  it  were  a  ne'vo  law^  wherein  God  ftands  upon  fome  eafier 
terms  with  us  than  in  the  covenant  of  works;  thus  confounding 
Law  and  Gofpei,  and  making  a  hotch-potch  of  both.  Indeed  if 
we  fpeak  of  law-terms,  upon  which  our  falvation  ftands,  they 
are  no  eafier  than  ever  they  were :  A  perfe6l  righteoufnefs  is  the 
only  condition  of  falvation  ,*  and  we  not  having  that  in  our- 
felves,  theGofpel  offers  it  in  Chrift,  and  there  is  the  ground  of  our 
eternal  falvation  :  But  if  we  fpeak  of  Gofpel-terms,  we  need  not 
■fay,  you  mufl  come  up  to  them ;  but  rather,  come  down  Zaccbem, 
for  this  day  is  falvation  come  to  thy  houfe :  Salvation  is  come  to 
you,  and  offered  freely  to  you^  wit hoi{t  money,  and  without  price  ; 
come  down  and  take  it.  And  indeed  faith,  which  belongs  to 
the  order  and  method  of  God's  applying  the  Gofpei,  is  a  coming 
down  from  all  our  legal  hopes  of  falvation  for  fomething  to  be 
done  by  iis,  in  order  to  our  being  obliged  to  another,  even  to 
Chrift  for  all, //«.  55. 1,2.  Rev.  22.11.  Come  down  from  the  fy- 
comore-tree  of  your  vain  hopes,  and  get  all  freely;  that  is  the 
Gofpei :  Whatthinkyeof  it  ?  This  is  indeed  a  hard  faying  to 
proud  flefli  and  blood,  which  thinks  rather  they  fhould  go  up,  and 
do  more  for  their  juflification  and  falvation,  than  come  down, 
and  be  obliged  to  another  to  pay  all  their  law-debt  completely. 
He  will  do  all  for  you,  or  nothing  :  And,  Oman,  what  think  ye 
of  him  and  his  Gofpei  ?   But  then, 

(8.)  What  think  yeof  hisfervice,  and  his  wages?  When  a 
man  is  once  bro'tinto  the  Gofpel-terms,  and  underfi-ands  them, 
then,  and  not  till  then,  does  he  come  up  to  the  Gofpel-rule  ;  for 
faith  works  by  love,  and  love  is  the  fulfilling  of  the  law  as  a  rule, 
fromthankfulnefs  to  him  that  hath  delivered  from  the  law  as  a 
covenant.  If  you  think  his  fervice  hard  and  uneafy,  it  feems 
you  are  not  thinking  much  of  ChriO,  but  rather  of  the  law  which 
is  a  heavy  yoke, that  neither  we  nor  our  fathers  were  able  to  bear  : 
But  Chrifi:'syoke  iseafy,  and  his  burden  light,  Mat.  ir.  29^^30. 
becaufe  in  this  fervice  the  man  hath  no  law-debt  to  pay,  for  Chnfl: 

r  -;  '  huth 


70  The  main  (Question, 

hath  done  that  to  his  hand,  but  only  a  love-debt.  If  you  love 
me,  keep  my  commandments  ;  and  thus,  His  commandments  are  not 
grievous.  Here  grace  is  all  and  all,  both  of  the  fervice  and  wa- 
ges. Grace  fays.  Up  and  be  doing,  man,  in  my  Jirength  ;  for  the 
great efl  ixiork  is  done  to  your  hand,  and  novo  my  grace  Jhallbe  fufficient 
for  thee.  Grace  fays  alfo,  Behold  a  croivn  of  glory,  a  reward  of  grace 
awaiting  you,  after  you  have  fought  the  good  fight  of  faith ;  therefore 
have  an  eye  to  this  recompence  of  reivard.  Death  is  the  proper  -wa- 
ges of  ^m,  and  it  is  a  juil  debt  ,•  but  grace's  wages  is  free :  The  gift 
of  God  is  eternal  life,  through,  Jefus  Chrijt  our  Lord  ;  that  is,  there  is 
here  no  promife  of  hfe  upon  our  doing,  but  a  promife  of  grace 
to  do,  and  of  glory  to  crown  our  doing,  and  of  both  grace  and 
glory  as  the  reward  of  Chrift's  doing  all;  and  therefore,  WhaC 
think  ye  of  him  and  his  fervice  ? 

(9.)  What  think  ye  of  his  livery?  If  you  would  anfwer  this 
queftion.  What  think  ye  of  Chrifl  ?  I  would  ask.  What  wear  ye  of 
Chrift  ?  The  raiment  of  his  righteoufnefs  and  the  garment  of  his 
grace,  foas  to  be  all  glorious  within  and  without,  like  the  kings 
daughter,  will  be  precious  to  you.  If  you  be  clothed  with  the 
fcarlet  robe  of  his  blood  and  righ  teoufnefs,  by  which  you  are  per- 
feiSlIy  righteous  before  God,  then  to  befure  you'll  think  it  very- 
indecent  for  you  to  be  clothed  with  nafty  apparel  before  men. 
If  a  poor  maid  be  married  to  a  rich  king,  and  yet  go  abroad  like  a 
beggar  in  filthy  rags,  would  not  every  body  cry,  Ihame  on  her, 
that  having  fuch  a  husband,  fliould  difcredit  him  and  herfelf  ?  If 
you  be  married  to  Chrift,  and  think  much  of  your  husband  and 
his  righteoufnefs,  furely  you'll  think  it  becoming  to  wear  his  li- 
very, and  not  go  abroad  with  foul  mouths  and  filthy  hands,  like 
the  reft  of  the  world,  to  the  diflionour  of  your  Lord. 

(10.)  What  think  ye  of  his  love,  and  the  reafon  of  it  ?  Who 
can  underftand  the  height,  and  depth,  and  length  of  hisjove  ?  It 
is  without  all  dimenfion.  And  why  does  he  love  any  of  the  loft 
pofterity  of  Adam  ?  He  tells  us  the  reafon,  Dcut.  7,  7, 8.  He  lov- 
ed you,  becaufe  he  loved  ym.  Do  you  think  he  loves  you  for  your 
beauty,  O  black  and  ugly  finner  ?  Nay,  he  urges  his  love  and 
kindnefs  upon  you  in  the  Gofpel  freely,  not  for  your  own  beau- 
ty's fake,  but  for  his  own  name's  fake  :  And  his  grace,  love  and 
good- will,  as  revealed  in  the  Gofpel,  is  to  be  believed  with  Ap- 
plication to  yourfelf,  for  no  other  reafon  but  beciufe  it  is  his  will 
and  pleafure.  His  love  muft  make  you  beautiful,  but  cannot  find 
you  fo.  And  if  you  cannot  believe  his  grace  and  good-wiii  to 
you,  becaufe  you  have  lio^auty,  you're  but  rejecting  the  reafon 

of 


What    think    ye    of    Ckrxst  ?  ^r 

•of  his  love,  defpifing  the  freedom  of  his  grace,  and  ftanding  upon 
the  terms  of  the  Old  Covenant  of  works,  flighting  the  grace  of 
the  New  Covenant:  This  is  fuch  a  natural  difeale  to  mankind, 
that  even  believers  in  Chrift,  when  they  are  helped  to  perform 
duty  with  any  lively  frame,  are  ready  to  fay  with  Leah^  Jacobus 
wife,  when  {lie  bro't  forth  feveral  children  to  him,  Now  my  huf- 
band  will  love  Die,  becaiife  of  my  fruitfulnefs ;  fo  fays  the  believer, 
when  he  is  helped  to  bring  forth  fruit  unto  God,  and  finds  his 
fpirit  revived  in  duty,  his  foul  ftrengthened,  his  heart  enlarged, 
and  a  great  deal  of  comfort  there,  O  notu,  fays  he,  viy  husband  will 
love  me,  becaufe  of  my  fruitfulnefs :  But  what  comes  of  it  ?  The 
perfon  having  fuch  a  legal  fet,  the  Lord,  to  corre6l  it,  takes  away 
all  his  fruitfulnefs  out  of  his  view,  in  a  manner,  and  leaves  him 
barren  :  0,  fays  the  believer  then,  where  is  my  former  fiveet  hear- 
ing, and  fweet  praying  and  praifing^  and  fweet  meditation"^  Why, 
the  Lord  hath  cut  off  thefe,thathe  may  cutoff  your  legal  pride 
of  being  loved  for  your  beauty  and  fruitfulnefs,  and  that  you  may 
return  to  your  firft  husband,  for  then  was  it  better  with  you  than  now. 
You  mult  begin,  believer,  where  you  began  at  firft,  and  think  of 
his  loving  you  merely  becaufe  he  loves  you.     They  that  build 
their  conjugal  comfort  only,  or  mainly,  upon  their  righteoufnefs 
of  fandlificadon,  andfo  fecretly  hanker  after  the  law,  will  find 
their  fouls  very  unfettled,  even  up  and  down  with  their  changea- 
ble frame.     But  again,  I  might  ask.  What  think  ye  of  his  Joveli- 
nefs  ?  O,  is  he  white  and  ruddy  in  your  view  ?  O  fee  how  the 
fpoufe  dcfcribes  him, Songs-  lo.  &c.  in  the  beauty  of  his  head, 
his  locks,  his  eyes,  and  all  and  every  part  of  him  ;  his  belly  or 
bowels  of  mercy  :  His  nmtth  is  moft  fweet,  fays  file.  O  the  words, 
the  fmiles,  the  kiffes  of  his  inou.h,  his  kind  embraces  !  I  have 
read  of  onQjgatho,  that  was  a  mem  fo  holy,  that  with  a  kifs  he 
cared  one  of  the  leprofy,-  whether  ti'ijii  be  true  orfalfe,  yet  what 
I  intend  by  telling  it,  is  true,  'Ihatiuchis  thevertue  of  Chrifl, 
that  a  kifs  of  his  mouth,  a  fmile  of  his  countenance,  will  cure 
the  foul  of  fpiritua!  leprofy  ;  yea,  a  word  of  his  mouth  will  do  it. 
Now  are  you  clean  thro'  the  word  that  I  have  fpoken,  John  15.  3.  A- 
gain.  What  think  you  of  his  favour  and  his  blefling?  Surely  if 
you  efleemhim  duly,  you  will  think  his  favour  is  life,  and  his  lo- 
ving-kindnefs  better  than  life,  and  that  it  is  his  bkffing  only  that  makes 
rich.  Efpecially,  what  think  ye  of  thefe  bleffin^s  and  benefits  that 
cannot  be  enjoyed  by  feeling,  butby  faith,  nor  by  fight  of  fen  fe, 
but  by  the  ughto^hkh.We  walk  byfaith,andnot  by  fight,  fays  the 
-Apoftle.     But  it  is  the  fault  even  of  believers,  that  they  can  hardr 

F  4  ly 


-J1  The    main     Q^uestion, 

ly  believe  they  have  any  more  than  they  feel ;  and  hen(^e,  when 
they  are  in  the  darknefsof  defertion,  they  think  they  have  no- 
thing, they  have  loil  his  favour,  becaufe  they  do  not  feel  it ;  they 
have  Jou:  his  rigtueoufnefs,  becaufe  they  do  not  feel  it :  But  re- 
member, that  when  4AP^  ^^^"^5  Hath  the  Lord  forgotten  to  be  gra- 
cious "^  Hath  he  in  anger  jhiit  lip  h'ls  tender  mercy?  He  added,  Thh 
was  my  infirmity.  You  know,  in  a  houfe  where  it  is  dark,  all  things 
are  there  that  were  before,  though  you  fee  them  not ;  fo  it  is 
with  you,  believer,  though  you  be  in  darknefs,  yet  all  abides: 
Do  you  think  ail  is  gone,  becaufe  you  cannot  fee  it?  Well,  you 
never  walk  by  faith,  but  by  feeling  ;  nay.  He  that  walks  in  dark- 
nefs and  hath  no  lights  lethimtruft  in  the  name  of  the  Lord,  andftay 
himfefiipon  his  God.  The  name  of  the  Lord  ftill  abides,  his  God 
remains,  the  objeft  of  faith  continues  as  much  as  ever,  and  the 
jiift  PmllUve  by  faith.  Will  you  not  believe  the  fun  is  in  the  fir- 
mament where  it  was,  becaufe  a  cloud  hath  come  and  intercept- 
ed the  light  of  its  beams  ?  IVhy,  fays  one,  hit  my  mifery  is,  when 
Lm  in  the  dark  nighty  I  fear  it  was  all  but  delufion  that  ever  I  met  with, 
and  thattb^efe  was  nothing  realorfaving  in  it.  This  I  find  is  a  com- 
mon thought  among  ferious  fouls  ,•  but  all  that  I  (hall  fay  to  it,  is 
by  enlarging  the  former  fimilitude:  Ask  a  man  when  it  is  dark 
night,  1  low  do  you  know  that  ever  you  faw  the  natural  fun? 
Ic  may  be  you  was  but  dreaming,  and  deluding  yourfelf;  it  was 
nothing  but  a  ftrong  Imagination.  Why,  fays  the  man,  lam 
fare  I  faw  it,  becaQfemy  eyes  were  dazzled  with  the  light  of  it, 
and  I  was  warmed  v/ith  the  heat  of  it,  and  I  faw  to  work  by  it,  and 
by  the  light  of  it  I  faw  every  'thing  about  me.  So  may  you  fay, 
believer  ;  when  a  dark  night  of  defertion  or  temptation  comes 
on,  the  tempter  fuggefts,  It  may  be  all  was  but  a  delufion.  Why,, 
man,"  were  not  your  eyes  enhghtened,  was  not  your  heart  wanrx- 
ed,  did  you  not  fee  to  work,  and  went  on  in  your  work  joyfully, 
the  joy  of  the  Lord  being  yourfirength ;  and  did  you  not  fee  every 
thing  about  you?  You  faw  God  in  his  glory,  you  faw  fin  inks 
vilenefs,  youfawholinefsinits  beauty,  you  faw  the  world  in  its 
vanity,  you  faw  the  creature  in  its  emptinefs,  Chrift  in  his  ful- 
nefs,  you  fliw  your  felf  in  your  loathfomnefs;  but  now,  when  the 
light  'is  \vkhdi-3i\vn,lVhat  think  ye  of  Chrijil  Is  there  no  fun,  be- 
caufe it  is  fet  to  your  view?  Do  you  think  it  never  flione  upon 
you,  becaufe  it  is  not  now  fliining?  What  think  ye  of  an  abfent 
Chrifh  ?  Do  yon  think  nothing  of  him,  becaufe  he  is  abfent  ? 
Surely,  believer,  that  is  not  thought  like  a  believer.  ^Qn^^  is 
many  times  denied  you,  that  you  may  learn  to  believe  more 

than 


TVhat     think    y^    0/    Christ?  73 

than  3'ou  do.  Biity  fay  you,  "whenheisnotprefentwithme  I  can-- 
not  believe  :  I  lliall  tell  you  my  mind  here,  there  is  a  poii^erful  pre- 
fence  neceflary  to  believing ;  but  there  is  3.fe?ifib!e  prefence,  that 
is  not  neceflary  to  it,  but  rather  ufualiy  comes  in  immediately 
after  faith.  Now  that  powerful  pref^snce  of  God  that  is  ne- 
ceflary to  believing,  does  open  up  the  objedl  of  faith,  and 
draw  out  the  foul  to  the  embraces  thereof.  Hence,  when  a 
man  begins  to  think  upon  the  proper  obje6l  of  faith,  namely, 
ChriiVsrighteoufnefs,  God's  promife,  the  truth  of  God,  the  blood 
of  Chrifl  ;  power  is  fometimes  infenfibly  exerted,  not  by  any 
outward  open  violence  upon  the  man,  but  by  an  inward,  fecret, 
andfweetinchantment,as  it  were  :  E're  ever  he  is  aware,  and 
before  ever  he  knows  that  it  is  divine  power  that  is  doing  the 
work,  he  finds  the  obje6l  of  faith,  that  he  is  thinking  upon,  mak- 
ing room  for  itfelf  in  his  heart,  and  drawing  out  his  foul  as  it  were 
infenfibly  to  it ;  and  thereupon  comes  in  fenfible  prefence  after 
that,  £p/;.  1. 13.  Jfter  ye  believe,  ye  were  fcaled. 

Now,  if  you  fay  you  cannot  believe  without  this  powerful  pre- 
fence, that  is  true  ;  divine  power  muil;  be  exerted  to  every  acl  of 
faith :  but  then  this  power  does  ordinarily  put  forth  itfelf  infenfi- 
bly and  unawares,while  we  are  thinking  on  or  viewing  t!ie  obje6l 
of  faith,  Pf.  39.  3.  While  I  was  mufwg,  the  fire  burned.  The  Spi- 
rit of  God  clears  the  obje6l  of  faith,  that  being  viewed  and  appli- 
ed, the  heart  is  fet  on  fire  with  it ;  there  is  his  povv^erful  prefence 
ufliering  in  the  fenfible  prefence.  But  if  you  fay,  you  cannot  be- 
lieve till  you  have  his  fenfible  prefence;  that  is  to  make  fenfe  the 
foundation  of  your  faith,  and  not  the  Word  of  God,  or  the  Chrifl: 
of  God :  Therefore,  in  order  to  believe,  let  not  your  qucflion 
be  firft,  What  find  you  in  your  felf  ?  but  rath.er,  ffl:at  think  ye  of 
Chrifl?  You  will  find  noneof  thefweet  eflefts  of  faith,  till  you 
think  on  Chrifl  the  objeft  of  it.  Again,  What  think  ycof  his 
invifible  glories  ?  Faith  is  the  evidence  of  Things  not  fccn.  Faith  fec5 
not  the  things  that  are  feen  and  felt ;  fenfible  enjoyments,  for  ex- 
ample, are  not  the  obje6lof  faith,  but  fenfe:  liut  faith  fees  the 
things  that  can  neither  be  feen  nor  felt;  it  believes  contrary  to 
fenfe, yea, things  incredible  to  human  reafonjConfidcring  only  the 
power  of  God  that  fpeaksin  the  Word,  as  you  fee  in  the  faith  of 
Abraham,  Thegreatefl  glory  of  Chriflis  invifible  and  incredi- 
ble to  nature;  therefore  we  do  not  think  much  of  him,  if  our 
faithdoesnot  terminate  on  things  not  feen.  Again, What  think 
ye  of  his  tabernacles  and  ordinances  ?  Surely,  if  you  think  much 
of  Chrifl^  his  tabernacles  will  be  amiable  to  you.    The  fiighter 


y^  The    main  (Question, 

of  his  ordinances  is  a  {lighter  of  Chrift,  a  {lighter  of  prayer  is  a 
{lighter  of  Chrilt,  a  {lighter  of  the  word  is  a  {lighter  of  Chrift  : 
He  that  dcjpifeth  you,  defpifes  me,  &c.     What  think  ye  of  his  caufe 
and  intereif,  fuch  as  the  much-forgotten  reformation-work  in 
Scotland ywh'ich  our  fore-fathers  e{labh{lied  by  folemn  national  co- 
venants? If,  the  more  it  is  forgotten  among  mini{lersand  pec* 
p!e,  the  more  nearly  it  Hestoyour  heart,  and  the  more  you  long 
for  its  reviving,  it  were  an  evidence  that  you  think  fomething  of 
Chrift,  when  others  think  little  of  him.  But,  O,  if  the  generation 
tho't  more  of  Chrift,  there  would  be  more  zeal  for  his  intereft,  ho- 
nour, and  public  reformation-work  !  And  perhaps  the  confufiors 
of  our  day,  the  heavy  bondage  we  are  complaining  of  thro'  the 
land,  will  never  ceafe  to  grow  to  a  height  of  terrible  wrath, till  we 
be  bro't  to  a  fenfe  of  our  defe6lion,&  a  humble  confelTion  &  refor- 
mation. Further,  What  think  you  of  his  crofs,  and  of  his  crown  V 
Is  his  crofs  your  crown  ?  Surely  they  think  much  of  Chrift,  that 
can  fay  with  Paid,  God  forbid  that  I fJoould  glory,  fave  in  the  crofs  of 
the  Lord  Jefus  Chrifl.    Mofes  tho't  his  crofs  better  than  a  crown, 
efteemingthe  reproach  of  Chrifi  greater  riches  than  allthetreafiires^f 
Egypt.  They  that  think  much  of  Chrift,  muft  refolve  upon  it, 
that  the  world  will  not  think  much  of  them,  but  that  they  will  be 
crofted,  reproached,  and  nicknamed  ;  but,  if  Chrift  was  nick- 
named, for  us,  and  endured  the  contradi6lion  of  fmners  againft 
himfelf,  we  may  well  bear  a  reproach  for  him,  efpecially  when 
he  hath  faid,  If  ye  he  reproachedfor  the  name  of  Chrifi,  happy  are  ye  ; 
for  thefpirit  of  glory  and  of  God  refteth  on  you  :  On  their  part  he  is  evil 
fpoken  of,  but  on  your  part  he  is  glorified  ;  and  confidering  that  his 
crofsmakes  way  for  his  crown,  and  in  the  meantime  his  fweet- 
nefs  fwallows  up  all  the  bitternefs  thereof.  What  think  ye  of  h's 
friends  and  his  foes  ?    If  you  think  highly  of  him,  furely  hi« 
friends  and  followers  will  be  efteemed  as  the  excellent  ones  of  the 
earth,  and  his  foes  will  be  difefteemed  by  you.  What  think  ye 
of  his  enemies?    Tho'  they  were  appearing  in  never  fo  much 
worldly  pomp,  you'll  think  very  little  of  them,  if  ye  know 
them  to  be  his  enemies.  0  my  foul,  come  not  thou  into  their  fecret ', 
to  their  ajjenibly,  mine  honour,  be  thou  not  united.  What  think  ye 
of  his  enemies  within  you?  When  you  find  thefe  like  thorns  in 
the  flelli,  like  fplinters  run  into  the  ilefli,  does  it  not  make  you, 
with  Paid,  to  befeech  the  Lord  thrice,  yea,  to  pray  thrice  and 
thrice,  and  a  hundred  times  thrice,  with  fighs  and  groans,  to  be 
freed  from  them?  What  think  ye  of  his  enemies  about  you?  I 
•inean,  the  world  and  the  lufts  thereof,  the-lufis  of  the  fiep:),  the 

lufis 


\ 


What    think    ye    of    Ck-rist  1  75 

lufts  of  the  eye^  and  the  pride  of  Ife.  I  have  read  a  pretty 
ftory,  which  1  reckon  ufeful  no  other  way  than  for  the  moral 
of  it,  how  an  angel  and  an  hermit  fhould  have  been  travelling 
together;  TVhen  firjt  they  went  by  a  dead  carcaje  the  hermit  Jlcpt 
hisnffe,  and  the  angel  f mile d'^  and,  after  thai' ,  they  ivent  by  a  wanton 
Jirumpet  proudly  drejjed,  at  which  the  hermit  fmiledy  and  the  angel 
fiopt  his  nofe.  The  moral  fliews  us,  that,  in  the  fight  of  God  and 
angels,  no  carrion  is  fo  noifome  as  pride  is.  But  the  more  highly 
that  any  think  of  Chrift,  furely  the  more  humble  they  are,  and 
pride  will  accordingly  be  hid  from  their  eyes,  Again,  What 
think  ye  of  the  world's  thoughts  of  Chrift?  If  you  think  highly 
of  him,  you'll  wonder  why  the  world  think  fo  little  of  him.  O 
ftrange,  that  all  the  world  are  not  taken  up  with  him!  What 
think  ye  of  your  own  tho'ts  oi  him  ?  Surely,  if  you  think  duly 
of  him,  you'll  think  you  have  but  very  poor  thoughts  of  him, 
you'll  think  that  you  cannot  think  enough  of  him.  Thefe 
are  fome  probatory  queftions,  by  which  you  may  take  your 
own  heart  10  task  before  the  Lord. 

But  I  cannot  ftand  to  enlarge  on  thefe  things  ,'  and  I 
mufloMHi  the  thoufandch  part  is  not  faid  that  might  be  fpoken 
from  this  text :  for  as  the  whole  Scripture  does  teftify  of  Chrift, 
either  direftly  or  indireftly,  fo  I  might  go  thro'  all  the  Scrip- 
ture, and  ask,  what  ye  think  of  Chrifl,  in  a  fuitablenefs  to  what 
is  faid  of  him,  in  this  or  that  place  of  Scripture  ? 

This  doftrine  might  again  be  applied  by  way  of  lamentatian 
over  all  Chrifi-defpifers^  who  either  ftand  upon  a  legal  bottotii, 
trufting  in  themlelves,  and-  their  own  righteoufnefs  ;  or  wH6 
flight  Chrift  and  his  ordinances,  not  loving  the  place  where  his 
honour  dwells  ;  who  delay  and  poftpone  their  clofing  with  him^ 
giving  away  the  prime  and  virginiLy  of  their  affeilions  to  the 
world,  proftituting  their  precious  fouls  to  their  lufts„and  the  ig- 
noble things  of  time ;  who  fit  down  facisfied  and  content  without 
Chrift,  never  mifs  him,  nor /(?^/  a  want  of  him,  nor  feek  after  union 
and  commiiniomvith  him.  O  whence  is  it,  that  you  defpife  Chrift 
at  this  rate!  Alas,  it  is  thro' ignorance  and  unbelief,  that  ^-oufee 
no  form  or  comlinefs  in  Chriji,  wherefore  he  fijould  be  defired;u.nd  the 
Cod  of  this  world  hath  blinded  your  minds  who  belicoenot,  left  the  light 
of  the  glorious  Gofpel  of  Chriji,  who  is  the  image  of  God,  fJjould  Jbine 
unto  them.  Do  you  confiderwhat  a  miferable  cafe  you  are  in, 
while  you  defpife  and  think  fo  little  of  Chrift?  You  are  in  im- 
minent danger  of  temporal  judgmiCnts  ;  for  God,  in  his  holy 
providence,  may  refent  the  injuries  done  to  his  Son,  he  may 

leave 


y6  The  main  Question, 

leave  your  houfe  defolate.  You  are  expofed  to  fpiricual  Judg- 
ments, fuch  as  that,  Ifal.  6.  lo.  and  to  eternal  wrath,  even 
everlafting  deflriiftionr  from  his  prefence  ;  He  that  believes 
not,  fjall  be  damned. 

Now  let  me  olter  a  cyori  of  exhortation.  O  feek  the  fpirit  of 
wifdom  and  revelation  in  the  knowledge  of  Chrifb  may  be  fent, 
that  beholding  his  glory,  your  tho'ts  concerning  Chrillt,  maybe 
changed;  and  you  may  be  bro'c  to  efteera  him,  and  to  go  home 
with  the  rofe  of  67;aro/2  in  your  bofom,  Chrift  in  your  heart.  O 
will  you  tell  me,  do  you  think  it  worth  your  while  to  take  Chrift, 
and  embrace  him  before  you  go  ?  If  you  fay  you  cannot  believe, 
you  cannot  repent,  you  cannot  mourn  for  fin,  you  cannot  pray, 
you  cannot  obey ;  and  fo,  becaufe  you  have  no  grace,  no  flrength 
to  do  any  thing,  you  are  difcouraged  :  I  mufl  tell  you,  (inner, 
when  you  conceive  religion  to  be  fome  great  difficulty  above 
your  power,  and  thereupon  are  difcouraged  and  damped,  you  do 
not  think  of  Chrift  as  you  ought,  but  of  your  felf  forfooth,  as  if  you 
were  the  fountain  from  whence  thefe  good  things  fliould  fiow. 
The  law  may  and  does  difcourage  finners,  yea,  curfes  every  • 
Chrifllefs  finner  unto  hell;  but  the  Gofpel  offers  no  difcourage- 
ment  to  finners,  but  all  encouragement.  Perhaps  you'll  find  us 
that  are  minifters  fomecimes  going  off  from  our  moft  Gofpel-texts 
that  we  can  chufe ;  and  when  we  explain  faith,  we  will  tell  you 
how  many  things  it  includes,  fuch  as  theforfakingqfaUfin,  and 
the  performing  of  allduty,andftudyinguniverfal  holinefs:  But 
whatever  be  the  fruits  of  faith,  which  the  Lord  makes  to  grow 
out  of  his  grace,  yet  faith  itfelf  is  a  great  myftery  ,•  and  whatever 
you  hear  us  fay,  that  leads  you  off  from  this  queftion,  JVhat  think 
•ye  of  Chrifl  1  fufpe61:  it.  I'll  tell  you  in  the  Lord's  name.  That  to 
believe,  imports  no  more  than  to  take  Chrift  for  all,-  it  is  to  think 
you  have  nothing,  and  can  do  nothing,  but  that  he  hath  all,  and 
can  do  all,  and  therefore  you'll  take  him  for  all.  You  think  you 
cannot  believe:  Well  faid,  but  ivhat  think  ye  of  Chrift?  If  you 
think  10  bring  faith  out  of  your  own  bowels,  you  think  unwor- 
thily of  Chrift,  who  is  the  author  of  faith,  and  of  his  Father,  who 
is  the  giver  of  it.  You  think  you  cannot  repent :  True,  but  'v^hat 
think  ye  of  Chrift?  If  you  think  to  bring  repentance  outof  your- 
felves,  you  think  unworthily  ofhimwhois  exalted,  by  the  right 
hand  ofGod,  to  give  repentance.  You  think  you  cannot  do  this, 
or  that  duty  you  are  called  to,*  hufujhat  thinkye  of  Chrift?  if  you 
fir  poring  on  your  felf,  and  your  own  abilities,  never  a  good  turn 
will  you  do :  Nay,  you.think  unworthily  of  Chrift,  who  hath  faid. 

Without 


What    think    ye    of    Christ  ?  77 

IVlthout  me  ye  can  do  nothing,  but  by  me  flrengthening  you,  ye  can 
do  all  things.  You  are  difcouraged,  becaufe  you  think  you  have 
not  this  thing  in  yourfelf,  or  that  thing  in  yourfclf:  But  that  is 
unbelief,  man ;  for  faith  lies  in  thinking,  what  am  I  in  Chrifl:,//a?. 
45.  24.  Surely  PmU  one  fay  {^nd  they  iliall  not  only  fay  it  with 
their  mouth  verbally,  but  think  it  in  their  heart  believingly  )f« 
the  Lord  have  I  right eoufnefs  and  Jirengtb :  And  becaufe,  by  the 
mouth  of  two  or  three  witnelles  every  word  is  confirmed,  there 
^TQ  three  In  the  Lords,  in  that  one  chapter,  ver.  17.  lfv^e\fballbe 
favedinthe  Lord^with  aneverlajiing  fahation ;  ver.  laft.  Lithe  Lord 
/hall  all  thefeedoflCrsiel  bejujlified,  and /hall  glory ;  and  in  this  24th 
ver.  Inthe  Lord  have  I  righteoufnefs  and  ftrength.  And  if  you  be 
once  brought  to  this  believing  thought;  inthe  Lord  have  I  righ- 
teoufnefs, in  the  Lord  I  have  ftrength,  in  the  Lord  I  have  Salva- 
tion, in  the  Lord  I  have  all,  then  you'll  find  your  work  eafy,  and 
all  going  right.  Now,  you  that  cannot  be  brought  to  think  much 
of  Chrifl,  O  pray  God,  if  perhaps  the  thoughts  of  your  heart  may 
be  forgiven  you ;  and  whereas  you  think  nothing  of  him  now, 
O  confider  what  you  will  think  of  him  in  a  day  of  challenges, 
when  confcience  a  wakens;  inaday  ofdefolation,//^zf.  10.  in  the 
day  of  death,  in  the  day  of  judgment.  What  will  you  think  of 
him,  when  you  fee  him  mounting  the  tribunal,  and  when  pro- 
nouncing the  fearful  fentence,  Depart  from  me,  yecwfed?  Surely 
you  muft  have  dreadful  thoughts  of  him  then,  if  you  cannot  be 
brought  to  think  highly  of  him  now;  now,  when  he  is  not  come 
to  deftroy  mens  lives,  but  to  fave.  But  you,  believer,  that  now 
think  highly  of  him,  whatever  great  thoughts  you  have  of  Chrift 
now,  yet  what  will  you  think  of  him  in  that  day,  when  he  who  is 
your  life  {hall  appear,  and  ye  fliall  appear  with  him  in  glory  ?  O, 
what  will  ye  think  of  him,  when  he  pronounces  the  fentence  of 
abfolution,  Co?ne,  ye  bleffedof  my  Father,  inherit  the  kingdom  pre- 
pared for  you  ?  O,  what  will  ye  think  of  his  palace,  his  attendants, 
his  throne,  crown  and  glory  ? 

I  would  offer  an  advice  to  you  that  think  much  of  Chrift,  and 
have  a  high  efteem  of  him.  Firji,  That  you  would  evidence 
your  efteem  of  him  ;  and  that,  Firjl,  By  the  degrees  of  it,  fo  as  to 
efteem  him  above  all  things  elfe,  above  all  your  relations.  Mat. 
10.  37.  He  that  loveth  father  or  mother  more  than  me  is  not  ixiorthy  of 
me.  Our  love  to  them  muft  be  hatred,  when  it  comes  to  com- 
pete with  Chrift.  If  any  man  come  after  me,  and  hate  not  father 
and  mother,  heis  not  viorthy  of  me.  Above  all  worldly  advantages, 
y  eaj  above  life,  Rsv,  2 1 . 1 1 .  They  loved  not  their  lives  to  the  death ; 

their 


78  TJjb  mam  (Question, 

their  pangs  oF  love  were  ftronger  than  the  pangs  of  death.  Se- 
fondly.  By  che  cffe&sof^  it,  fuch  as,  (i.)  Defire  of  converfe:  If 
vou  think  much  of  Chrifl,  you'll  defire  his  company  in  all  ordi- 
nances; you'll  feek  him  in  the  temple,  ^c.  (2.)  Entertaining 
no  rival,  but  faying,  IVhathave  I  to  do  any  more  wit^  idols'^  Giv- 
ing up  all  other  lovers.  (3.)  Sympathy,  grieving  at  thofe  things 
that  are  grievous  to  him.  (4.)  Prefer ving  his  memory,  living 
upon  him:  Like  the  woman  that  drank  the  powder  of  her  dead 
husband's  body,  mingled  with  her  daily  drink:  fofliouldye,  by- 
faith,  daily  eat  the  flelh,  and  drink  the  blood  of  the  Son  of  God. 
A  iS^co^z^  advice  is,  That  you  would  do  all  that  you  can,  to  make 
others  thinkas  much  of  him  as  youdo;  and  that,  (i.)  By  com- 
mending him,  and  telling  others  of  his  beauty,  that  they  may  ad- 
mire him.  Seethe  practice  of  the  fpoufe  for  this,  5oK^  5.  and 
what  influence  it  had  upon  the  daughters  of  y^n/^i/e'w,  their  be- 
ginning to  think  much  of  him,  and  feek  after  him  alfo,  Song  6.  i. 
Othen  commend  him  to  your  families,  your  children,  and  your 
neighbours.  (2.)  By  adorning  his  Gofpel,  and  walking  wortliy 
of  him,  and  wearing  his  livery.  It  is  a  mafter's  honour  and  cre- 
dit to  have  a  good  fervanr,  and  well  arrayed ;  they  think  much 
of  the  mafl:er  that  hath  fuch  a  fervant :  And  how  does  it  proclaim 
the  praifes  of  Chrift,  when  they  that  profefs  him  are  eminent  for 
piety  ?  I  Pet.  2.9.  In  a  Word,  Let  your  light  Jo  (loine  before  jjien, 
t hat  others  feeing  your  good  works ^  may  glorify  God,  and  think  much 
of  Chrift.  O  let  your  hearts  be  ftill  thinking  of  him,  your  life 
praifing,  and  your  tongue  fpeaking  of  him.  Here  is  a  fountain 
for  fpiritual  difcourfe  :  If  you  have  opportunity  of  converfing 
with  any  concerning  the  great  folemnity  you  ha^j^  been  witneiT- 
esto  here;  or  if  any  ask  you,  Where  was  fuch  or  fuch  amini- 
fter's  text  ?  here  is  a  fair  Occafion  for  fpiritual  converfe ;  for 
you  cannot  in  a  manner  tell  them  this  text,  without  asking 
them  a  queition,  JVhat thinkye of  Cbriji? 


Christ 


CHRIST  in  the  Believers  Arms  : 
In  a  Sermon   preached  at  Strathmigfby  May  i  o.  1724. 


By  the  Reverend  Mr.  Ebenezer  Erskiisje. 


To     the     READ   E   R. 

Candid  Reader, 

CJ^HE  following  dijcourje  is  onf  of  thofe  fermo,-::  ivhlch  zuere  charged  with  he- 

i     terodoxy  by  Mr.  A.  A.  before  the  la  ft  sommiffon  of  the  General  y//i9w/^/y,May 

1725.  Whether   the    charge  was  jujl  or  i?ijurious,  I  fubmit  to  the  judgment 

of  every  impartial  reader,  who  refohes,  like  the  noble  ^cvcdLWS,  not  to  fwallozu  down 

doBrims  he  reads  or  hears,  by  a  Popifh  implicit  faith,  but  to  learch  the  fcripturcs, 

that  he  may  know  whether  they  will  abide  the  trial  of  that  bar.     If  the  deprives 

here  advanced  will  not  Jland  before  the  law  and  the  teftimony,    let  them  perijh,  as 

having  no  truth  in  them  ;  but  if  they  be  agreeable  to,  and  founded  upon,  the  oracles 

cf  the  great  Ged,  he  who  makes  no  difieulty  to  baptixe  them  the  dottrine  of  devils, 

would  do  well  to  confder,    whether  he  falls  under  that  heavy  charge  of  changhig 

the  truth  of  God  into  a  lie,  Rom.  i.  or  of  putting  light  for  darknefs,   and  darknefs 

for  light,  llaiah  v. 

/  have  ohferved  it  to  be  the  practice  offome,  to  raife  a  mighty  hue  avd  cry  againji 
certain  men,  as  errsrteous  new  Jchemers,  maintairiing  principles  inconffent  with  the 
Scriptures,  and  our  approved  ftandards  of  do  Brine,  without  ever  condcfccndlng  upon' 
one  unfound  pofition  which  they  hold.  I  have  obferved  others  frame  principles  or 
errors  out  of  their  own  dijlur  bed  fancy,  and  then  fall  to  the  co?ifutation  of  them,  as 
if  thefe  zuere  the  principles  of  the  men  they  level  againji ,  while  they  only  palm  their 
own  fi5lions  upon  them,  and  thus  beat  a  man  of  ft  raw,  the  creatures  of  their  ozon 
itnaginaticai.  I  humbly  think,  that  zohen  errors  are  broached  in  a  church,  he  that 
would  atl  a  fair  and  faithful  part  in  the  defence  of  tricth,  ought  firji  to  make  it 
evident,  beyond  contradiction,  'ihat  fuch  errors  are  vented,  and  by  zvhom,  or  in  zvhat 
books,  a?id  then  to  refute  the/n  folidh  from  Scripture  and  reafon.  This,  I  apprehend, 
is  the  mojl  habile  way,  both  tf  gaining  them  that  have  gone  afide  from  the  truth, 
and  of  guarding  others  agair.Ji  tf.  e  infetlion  of  their  principles ;  but  to  ?nake  a  pother 
and  noife  of  error,  without  juch  a  particular  condefcenjion  utid  cojifutation,  is  but 
like  the  trumpeter  giving  an  uncertain  found  ;  in  which  cafe,  who  pall  prepare 
himjelf  to  battle  ? 

I  blejs  the  Lord,    I  found  his  countenance  in  delivering  the  follozuing   difcourfe, 
I  know  he  fealed  it  up'in  the  he  art  i  of  fome,  zvho,  I  am  perfuaded  in  charity,  knoza 
the  voice  of  the  great  fhepherd.   If  he  pall  alfo  accompany  tt  zvith  the  light  cindfozver 
t,f  bis  Spirit  in  the  reading,  it  will  more  than  compenjate  all  'my  pains  and  labour. 
I  am, 

thy  foul's  friend  and  well  wiiher, 
Dec.  13.  1725.  E.     E. 

Luke  ii.  28. 
Then  took  be  him  up  in  his  yirms^  and  hlcjfed  God. 

N  the  preceding  context.,  from  verfe  25.  and  downward,  we  have 
the  following  particulars  recorded  concerning  5'//;7?(?«,of  whom 
my  text  fpeaks.    Firji^  We  have  an  account  of  l^s  chara^cr., 

ver. 


So  Christ  in  the  Believer's  Arms. 

VQW  25.  He  was  a  juji  and  devout  man,,  thatis,  one  that  made  con- 
fcience  of  the  duties  of  the  firfi  2ind  fee ond  table  of  the  law,  juH 
towards  man,  and  de^^'out  towards  God.  Note,  That  there  are 
no  barren  branches  in  Chrift  the  true  vine  :  They  that  have  be- 
lieved in  him,  mil  be  careful  to  maintain  good  works  ^  and  will  have  a 
refped;  to  all  his  commandments.  Another  part  of  Simeons  cha- 
racter is,  I'hat  he  waited  for  the  confolation  of  Ifrae!  ,•  that  is,  for 
Cbri/i  the  promifed  Mefilah,  who  is,  has  been,  and  will  be  the 
matter  and  ground  of  confolation  to  all  believers,  in  all  ages  and 
periods  of  time ;  And  bleffed  are  all  they  that  wait  for  him,  for  they 
fljallnotbe  confounded.  Another  part  of  his  chara6leris,  That  the 
Holy  Ghojt  was  upon  him ;  and  that  both  as  a  Spirit  of  prophecy^  and  a 
iSpirit  nfbolincfs.  It  is  the  privilege  of  all  true  believers.  That  they 
have  thefpirit  of  glory  ^  ofGodrefting  upon  them, iFqi.^. 14.. Secondly, 
We  have  here  a  promifemade  to  Simeon,  ver.  26  Andit  was  re- 
vealed to  him  by  the  Holy  Ghnjt,  that  he  fJjould  not  fee  death  before  he 
hehadfeen  the  hordes  Chrijt.  In  this  promife,  Simeon  fawhim  by 
the  eye  of  faith,  before  he  fawhim  by  the  eye  of  his  body.  Note, 
That  faith's  views  of  Chrifl  in  the  promife,  makes  way  for  the 
fenfible  manifeftations  of  him  here,and  the  immediate  enjoyment 
of  him  hereafter,  Eph.  1. 13.  After  that  ye  believed,  yewerc  fealed. 
Thirdly,  We  have  the  time  when,  and  the  place  where  Simeon  had 
this  promife  actually  accompliflied  unto  him,  ver.  27.  it  was  in  the 
temple,  when  tho.  parents  bro't  the  child  Jefus,todounto  him  after 
the  cujiom  of  the  law.  Note,  They  who  would  have  a  meeting  with 
Chriji,  muji  wait  upon  him  in  his  temple,  and  ordinances  of  his  ap- 
pointment ;  for  it  is  there  that  every  one  doth  fpeak  of  his  glory. 
Fourthly,  In  the  words  of  my  Text,  we  have  Simeons  welcome 
and  kindly  reception  he  gave  to  the  Mefjiah,  when  he  met  him 
in  the  temple,  Then  he  took  him  up  in  his  arms,  and  blejfed  God. 

Where  notice,  Firfl,  Simeons  privilege.  He  -took  him  up  in  his 
arms, VIZ.  in  the  arms  of  his  body;  but  at  the  fame  time,  he  em- 
braced him  alfo  in  the  arms  of  faith,  and  took  him  up  as  the  falva- 
tion  of  God  ,•  otherwife  he  could  never  have  bleffed  God  for  him, 
as  the  x>rQim^Q.dMeffiah,a  light  to  enlighten  theGQnti\es,and  the  glory 
qf  his  people  Ifrael.  I  am  ready  to  believe,  that  there  were  many 
who  got  Chrifl;  in  their  arms,  when  he  was  an  infant,  who  never 
had  been  formed  in  their  hearts ;  but  Simeon  got  him,  both  in  the 
arras  of  his  body  and  foul  at  once.  Some  may  be  ready  to  think, 
O  what  a  happy  man  was  Simeon,  and  what  a  fweet  arms-full  had 
he,  when  he  had  the  Great  Mejfiah,  Immanuel,  God-Man,  in  his 
bodily  arms!  'Tistrue  indeed,  this  was  aprivilege;  but  yet  his 

greateft 


Christ   in  the   Believer's  Arms.  8t 

greatefl  privilege  was.  That  he  had  him  clafped  in  his  arms  of 
faich  ;  and  though  now  his  body  be  out  of  our  neach,  yet  {lill 
there  is  accefs  to  embrace  him  in  a  way  of  believing:  And  this 
is  what  every  true  believer  hath  the  experience  of,  either  in  lefs 
or  more.  Secondly,  In  the  words  we  have  Simeon' s  g\'2ii\iude  for 
this  privilege  :  Heblejfed  God.  He  is  in  a  praifmg  frame,  being 
filled  "Jjith  joy  and  peace  in  believing ;  and, his  heart  is  fo  big  with 
praife,  that  he  wiflies  immediately  to  be  gone  to  the  land  of 
praife,  where  he  might  get  a  well-tuned  harp  put  into  his 
hand,  and  join  with  the  hallelujahs  of  the  redeemed  above  ; 
Now^  fays  he,  lettejl  thou  thy  fervant  depart  in  peace.  So  much 
for  explication  of  the  words. 

Before  I  proceed  to  the  do61:rine  I  intend  to  infifl:  upon,  we 
may  obferve,  from  the  text  and  context,  Firfi,  That  God's  word  of 
promife  to  his  people  is  fure,  and  never  fails  of  accomplifliment. 
Simeon  here  had  got  a  promafe  from  the  Lord,  That  he  [l^ould  not 
die,  until  he  had  feenthe  Lord's  Chrift ;  and  accordingly  my  text 
gives  an  account  of  its  accompliihment.  O  Sirs,  venture  on 
God's  ijjord  of  promife,  and  look  on  it  as  the  befl  fecurity ,  for  faith- 
ful is  he  that  has  promifed;  his  naked  word  is  as  good  as  payment  ; 
he  never  brake  his  word  to  man ;  yea,  it  is  impolTible  for  him  to 
lie.  Secondly,  Thatbelievers,willfindGodnotonly  asgood,  but 
better  than  his  word,  when  he  comes,  in  his  own  time,  to  make 
out  his  promife  to  them.  Simeonhsidd.  promife,  That  he  fhould 
only  fee  the  MeJJIah  before  he  died;  but  we  find  that  he  gets 
more  than  a  bare  fight  of  him,  for  he  gets  him  in  his  arms  and 
heart  at  once.  Thirdly,  That  a  true  believer  loves  Chrift  fo  well, 
that  he  would  put  him  in  his  very  heart.  Simeon  here  takes 
Chrift  in  his  arms,  and  lays  him  in  his  bofom,asnear  his  heart  as 
hecould  bring  him  :  So  the  fpoufe.  Song  i.  13.  My  beloved  is  to 
me  as  a  bundle  of  myrrh,  he  /hall  lie  all  night  bctiveen  my  hreafts.  O  ! 
the  mutual  endearments  betwixt  Chriil  and  believers  ,*  he  carries 
them  as  lambs  in  his  bofom,  and  they  carry  the  Lamb  of  God  in 
their  bofom,  Jfa.  40.  11.  Fourthly,  That  faith's  embraces  of 
Chrift  are  fo  fweet,  that  they  render  the  prolpe6t  of  death  not 
only  eafy,  but  defirableto  the  believer.  Simeon  here,  when  he 
gets  Chrift  in  his  arms,  is  content  that  the  union  betwixt  the 
foul  and  body  fliould  be  diflblved.  But  palling  all  thefe,  the 
Do61rine  I  defign  to  fpeak  to  at  this  time,  is  this : 

DOCl  RINE.  Thar/a/r/;V  embraces  of  Chrift  fills  the  mouth  with 
praife.  Simeon  took  him  in  his  arms,  and  bleOed  God,whereas  1  told 
you,  it  was  the  arm  of  faith  clafped  about  Chrift,  that  did  fill  him 
with  praife  and  gratitude,  taking  him  up  as  the  Lovd's  MeJjlah. 

G  In 


82  Christ   in  the  Believers  Arms. 

In  profeciuing  this  doftrine,  I  Ihall,  thro'  divine  aflifiance, 
I.  Speak  a  litile  concerning  that  arm  of  faith  which  embraces 
Chrifl.  11.  Notice  fome  of  thefefongs  of  praife,  which  readily 
fills  the  believer's  heart  and  mouth,  when  he  gets  Chrifl  in  his 
arms.  III.  Whence  is  it,  that  faith's  embraces  of  Chrifl  do  thus 
fill  the  heart  and  mouth  with  praife.     IV.  Apply  the  whole. 

As  to  the  Firji,  viz.  Concerning  that  arm  of  faith  which 
embraces  Chrifl:,  I  would  fhew,  (i.)  What  it  is.  (2.)  What 
fort  of  an  arm  it  is.      (3.)  How  it  embraces  Chrifl. 

For  the firft,  I  have  not  time,  at  prefent,  to  open  uf  the  nature 
of  faith  at  any  length  ;  all  I  fhall  do,  is  only  in  a  few  particulars  ta 
Ihew  what  it  fuppofes  and  implies,  ijt,  Then  it  plainly  fuppofes. 
That  there  is  a  gift  or  grant  ofChrifi  made  tojinnersy  in  the  free  offer 
and  call  of  the  Gofpel.  Receiving  necefTarily  fuppofes  a  giving ;  and 
totake  what  is  not  given,  is  but  theft,  robbery,  or  vicious  intro- 
miilion,  Joh.  6.  32.  Saith  Chrift  there  to  a  promifcuous  multitude, 
thesreaceft  partof  whom  were  unbelievers,  as  is  evident  from 
the  fequel  of  the  chapter.  My  Father  giveth  you  the  true  bread  which 
is  from  heaven ;  where  'tis  plain,  Thatgiving  &  offering  are  much 
the  fame  thing,  with  this  difference  only,  That  the  gift  or  grant 
of  Chrifl  in  the  word  to  iinners,  is  the  ground  upon  which  the  of- 
fer is  made.  We  read.  That  God  hath  given  the  earth  to  thefons  of 
fnen ;  that  is,  he  made  a  grant  of  it  unto  them,  to  be  ufed  and  pof- 
feffedby  them;  and,  by  virtue  of  this  grant,  before  the  earth 
came  to  be  fully  peopled,  when  a  man  came  to  a  piece  of  land, 
andfet  his  foot  upon  it,  he  might  warrantably  ufeitas  his  own 
property  and  polTeirion  ;  and  the  foundation  of  this  was,  that 
God  had  given  or  granted  the  earth  to  the  fons  of  men.  In  like 
manner,  God  had  gifted  or  granted  his  only-begotten  Son,  John 
3. 16.  For  what  end  ?  Tlmt  luhofoever  believeth  in  him,  or  takes 
poireifion  of  him  by  faith,  ?nay  net  perifJj,  but  have  everlajling  life. 
'Tis  true  indeed,  the  eternal  deflination^  the  purchafe  and  appli- 
cation of  redemption,  ispeculiar  only  to  the  ek^;  but  the  reve- 
lation, gift  ^nd  offer  is  common  to  all  the  hearers  of  the  Gofpel, 
infomuch,  as  the  great  Mr.  Ruth  erf oordQxprtfft^s  it,  the  reprobate 
have  as  fair  a  revealed  ivarrant  to  believe,  as  the  sle^  have.  Every 
man  has  an  offer  of  Chrift  bro'c  to  his  door  who  lives  within 
the  compafs  of  the  joyful  found  ;  and  this  offer  comes  as  clofe 
home  to  him,  as  if  he  were  pointed  out  by  name:  So  that  none 
have  reafon  to  fay.  The  call  and  offer  is  not  to  me,  I  am  not  war- 
ranted to  embrace  Chrifl ;  for  it  is  to  you,  O  fnen,  that  'ixre  call, 
and  our  voice  is  to  the  fons  of  men,  Prov.  8.  4-  We  have  God's 
commifTion  to  preach  this  Gofpel,  and  cajbake  offer  of  ^his  Chrifl 


# 


Christ    in  the  Believer's  Arms.  8'5 

to  every  creature  fprung  of  Adam,  Mark  i6. 15.  and  the  event  of 
the  publication  of  this  Go/pel  among  Tinners  follows  in  the  next 
words,  He  that  believeth  this  Gofpel,  fJjall  be  faved ;  he  that  believ- 
eth  not,  [hall be  damned.  No  man  ever  died,  or  lliall  die  under  the 
drop  of  the  Gofpel,  for  want  of  a  full  warrant  to  embrace  a  Savi- 
our. No,no,Sirs,  your  death  and  blood  will  beupon  your  own 
h^ads ;  your  unbelief  will  be  the  great  (Ground  of  your  condem- 
nation: God  will  upbraid  you  at  the  great  day  with  this,  That 
you  had  Chrift  in  your  offer,  and  would  not  embrace  him  ;  1  called, 
but  ye  ref life  J;  IJlretchedout  my  hand,  but  no  man  regarded-,  there- 
fore mill  laugh  at  your  calamity,  and  mock  --jchen  yovr  fear  comet h, 
Prov.  I.  24,  26.  2dly,  This  embracing  of  Chrift  fuppofes  the 
knowledge  of  Chriji ;  for  a  man,  when  he  believes,  doth  not  em- 
brace a  bhnd  bargain.  Now, there  is  a  twofold  knoixiledge  that  faith 
neceflarily  fuppofes,''j/2;.  a  knowledge  of  ourfelves,  anda  know- 
ledge of  Chrift.  (i.)  I  fay,  it  fuppofes  the  knowledgeof  our- 
felves, or  a  conviction  and  difcovery  of  that  fin  and  mifery,  thral- 
dom and  bondage,  we  are  reduced  unto,  by  the  breach  of  the  firft 
covenant.  I'he  law  tnuft  be  our  fchool-majter,  to  bring  us  to  Chrijl ; 
^Vithout  a  difcovery  of  iin  and  mifery  by  the  law,  in  lefs  or  more, 
the  finner  will  never  flee  to  him,  who  is  the  end  of  the  law  for  righ- 
teoufnefs.  The  man,  in  this  cafe,  is  juft  like  a  mariner  at  fea,  fail- 
ing upon  a  broken  and  fliattered  bottom,  not  far  from  a  great 
•wirock;  fo  long  as  he  apprehends  his  vefTelto  be  good  enough,  or 
fufficient  to  carry  him  to  land,  he  will  ftill  cleave  to  it,  refufing  to 
throw  himfelf  upon  the  rock  for  fafety ;  but  when  the  wind  and 
waves  beat  upon  the  fliip,  and  break  her  in  pieces,  then,  and  ne- 
ver till  then,  will  he  caft  himfelf  upon  the  rock  :  So  is  it  here, 
while  the  iinner  apprehends  he  can  do  well  enough  upon  the  bro- 
ken bottom  of  a  covenant  of  works,  his  own  doings  and  good 
meanings,  he  will  never  betake  himfelf  to  Chrift  the  rock  ot  ages; 
but  when  a  hail-ftorm  fweeps  down  the  rfnge  of  lies,  and  lets  him  fee, 
that  if  heftay  on  this  bottom  of  the  law,  he  muft  inevitably  fink 
into  the  bottom  of  hell  ,•  then,  and  never  'till  then,  doth  the  man 
cry  with  the  Coaler,  Men  and  brethren,  what  Jhall I  do  to  be  faved  ? 
The  fame  we  fee  in  Paul,  Rom.  7.  9.  /  was  alive  without  the  law 
once,  but  when  the  commandment  came-,  fin  revived,  and  I  died.  And 
Gal.  2.  19.  I  through  the  law  am  deadto  the  law, that  I  might  live  un- 
toGod,  Thus,  I  fay,  embracing  of  Chrift  neceflarily  fuppofeth 
the  knowledge  and  conviftion  of  our  loft  condition  by  the  law  or 
covenant  of  works.  (2.)  It  fuppofeth  or  implieth  a  knowledge  of 
Chrifi,  as  the  hleffed  remedy  of  God's  providing  ;  and  there  is  'lq  much 
of  this  goes  into  the  very  nature  of  faith,that  we  find  it  frequent- 

G  2  ly 


g4  Christ  i«  the  Believer* s  Arms. 

ly  called  by  the  name  of  knowledge,  I/a.  53.  10.  ^ohn  17.  3.  and 
this  knowledge  of  Chrift  is  not  a  h^v efpeciilat he  knozvledge  of  him, 
attained  by  external  revelation,  or  common  illummation,  for 
there  are  many  learned  unbelievers ;  biitic  is  an  internal  faving 
knowledge  of  him,  which  comes  by  the  Spirit  of  wifdom  and  re- 
velation, accompanying  the  external  difcoveries  of  him  in  the 
Gofpel,  which  goes  into  the  nature  of  true  faith;  God,  ivho  com- 
?nanded  light  to  jhine  out  of  darknefs,  7imjl  fhine  into  the  heart,  giving 
the  light  of  the  knowledge  of  the  glory  of  God  in  the  face  ofjefus  Chrift, 
2  Cor.  4.  6.  He,  as  it  were,  ftrikes  out  a  window  in  the  man's 
breafl",  w^hich  before  was  like  a  dungeon  of  hellifli  darknefs,  and 
makes  abeam  of  faving,  humbling,  and  captivating  light  to  flime 
into  it ;  and  thus  the  man  is  changed  from  darknefs  into  a  marvellous 
light :  And  this  light  is  called.  The  light  of  life,  becaufe  with  ic,  and 
by  it,  a  new  principle  of  life  is  implanted  in  the  foul,  Eph.  2.  i. 
Toil  hath  he  quickened,  who  were  dead  intrefpaffes  and  fins.  (3.)  This 
embracing  of  Chrifl  bears  in  it  the  foul's  firm  and  fleady  aflent 
unto  the  revelation  of  the  Gofpel  concerning  Chrifl ;  fo  that  the 
man  cannot  but  join  ifTue  with  Paul,  i  Tim.  i.  15.  It  is  a  faithful 
faying,  That  Chrift  cameto  fave  finners.  Now,  this  aflentof  the 
foul  to  the  Gofpel-revelation,  is  not  a  bare  hiftorical  afTentjWhich 
Jeans  only  to  the  teftimony  of  man,  for  thus  reprobates  may  and 
do  believe ;  but  it  is  fuch  an  aflent,  as  is  bottomed  upon  the  tefli- 
mony  ofGod,or  his  record  concerningChrifl:,in  theGofpel;  hence 
it  is  called,  J  believing  the  recordofGod,  afetting  to  thefealthatGodis 
true.  Faith  that  is  of  a  faving  nature,  will  not  venture  upon  any 
.-'thing  lefs  than  the  credit  &  authority  of  God  himfelf ;  thus  saith 
THE  Lord-,  is  the  ground  and  reafon  of  the  foul's  aflent :  And  this 
is  a  firmer  bottom  than  heaven  and  earth,  For  the  fafhion  of  this 
world  pajjeth  aimy,  but  the  word  of  the  Lord  endureth  for  ever ;  faith- 
fulnefs  being  the  girdle  of  his  loins,  and  truth  the  girdle  of  his  reins ;  fo 
that  he  will  asfoon  ceafe  to  be  God,  as  ceafe  to  make  good  his 
word,  which  is  ratified  by  his  oath  ;  thefe  being  the  two  immutabls 
things,  wherein  it  isimpojfible  forGod  to  lie.  (4.)  Hereupon  fol- 
lows the  receiving,  embracing,  or  applying  aft  of  faith.  Chrifl  be- 
ing known  in  the  light  of  the  word  and  fpirit,  and  the  truth  of  the 
revelation  concerning  him  afTentedto;  the  foul  goes  a  degree 
further,  and,  as  it  were,  takes  him  home  into  its  arms  and  bofom, 
as  a  remedy  every  way  fuited  unto  the  foul's  malady  and  mifery. 
This  embracing  and  appropriating  a6lof  faith  is  juft  as  it  were 
thefoufs  e'cchounto  the  call  and  offer  of  the  Gofpel.  I  offer 
him  for  thy  faviour,  faith  God  ;  and  I  embrace  him  as  tny  favioury 
faith  faith :  I  offer  him  for  wifdom,  to  thee  who  arc  a  fooJ,  fay  s  God  > 

and 


Christ  m  the  Believer's  Arms.  8  ^ 

I  embrace  him  for  my  wifdom,  fays  faith :  I  offer  him  for  thy  rigb- 
teoufnefs  and  jiijiification,  who  art  a  condemned  fmner,  fays  G^J  ; 
and  I  embrace  him  as  the  Lordviy  righteoufnefs,  faith  faith :  I  offer 
him  for  thy  fan^ificati on,  who  arc  a  polluted  filthy  finncr,fays  God; 
and  I  embrace  him  for  my  fand:ificatim  fays  faith  :  I  offer  him  for 
thy  redemption,  who  art  a  lawful  captive,  faith  God ;  and  I  embrace 
him  for  my  redemption,  dind.  my  all,  fd\ih  faith.  Thus,  I  fay,  the 
foul  ecchoes  to  the  voice  of  God  in  the  Gofpel,  when  it  believes, 
much  like  that,  Zcch.  13.  and  h{\.,I  ijoill  fay,  it  is  my  people ;  and 
they  fljallfay,  the  Lord  he  is  our  God:  And  this  is  what  we  call  the 
ajfurance  of  faith,  or  an  appropriating  perfdoafion,  whereby  the  foul, 
as  it  were,  takes feizin  and  infeofment  upon  Chrift,  and  all  the  blef- 
lings  of  his  purchafe,  as  its  own,  upon  the  ground  of  the  Gofpel-offer 
and  Promife.  What  lay  before  in  common,  to  all  in  the  offer,the 
foul  brings  home  to  itfelf  in  particular;  and,  juft like  Simeon, 
takes  Chrifbin  its  arms  and  bofom,  faying  with  Thomas,  My  Lord, 
and  my  God.  I  do  not  fay,  that  the  firfl  language  of  faith  is,  That 
Chrift  died  for  me,  or  I  ijoas  ele^edfrom  eternity  ;  no,  but  the  lan- 
guage of  faith  is,  God  offers  a  flain  and  crucified  faviour  to  me, 
and  1  take  the  flain  Chrift  for  my  fiviour  ,•  and  in  my  taking  or 
embracing  ofhim,  as  offered,  I  have  ground  to  conclude,  that  I 
was  elefted,  and  that  he  died  for  me  in  particular,  and  not  before. 
I  Ihall  only  add,  that  this  appropriating  a^^dothinfeparably  attend 
the  knowledge  and  afjent  hefoYQinentionQd  ;  and  that  they  are  all  , 
jointly  comprized  in  the  general  nature  of  faving  faith  ;  which  I ' 
take  up  as  an  a61  of  the  whole  foul,  without  reftri6ling  it  to  any 
one  faculty,  or  diftinftion  as  to  priority  or  pofterity  of  time. 

Nowthisfavingfaith,  which  I  have  been  defcribing  in  its  ef- 
fential  a6ls,  is  variouOy  exprcffed  in  the  facred  oracles  of  the  Scrip- 
ture of  truth ;  from  which  fountain  alone,  our  notions  of  it  are  to 
be  drawn :  To  the  law  and  teftimony,  iftheyfpeak  not  according  to  this 
word,  it  is  becaufe  there  is  no  truth  in  them,  Ifa.  8.20.  ift.  Then  it  is 
ca.\\Qd  a  receiving  of  Chrift,  John  i.  12.  Tb<a;j  many  as  received  him, 
&c.  Co/.  2.  6.  As  ye  have  received  Chrift  J cf us  the  Lord,  fo  walk  ye 
inhim.  This  expreffion  of  faith  leads  us  to  conceive  of  Chrift, 
under  the  notion  of  a  gift  freely  offered  and  prefented  to  us  in  the. 
Gofpel,  and  bears  an  appropriation  in  the  very  nature  of  it  ;  for, 
where  a  man  receives  a  gift,  he  takes  it  as  his  own,  and  it  be- 
comes his  in  poffeffion.  2dly,  It  is  fometimes  expreffed  by  a 
refting  or  rolling  ourfelves  on  the  Lord,  Pfal.  37.  5.  Commit  thy 
way,  or  ^s'\t  reads  in  the  margin.  Roll  thy  way  ontheLord;  and 
ver.  7.  Reft  in  the  Lord,  and  wait  patiently  for  him.  Which  ex- ' 
preflion  may  either  allude  unto  a  poor  weary  man,  who  is  like  to 

G  3  fink 


85  Christ  f»  the  Believer's  Arms, 

fmk  under  a  load,  his  legs  not  able  to  bear  him ;   he  leans  or  refts 
himfelf  upon  a  flrong  rock,  which  he  is  confident  will  not  fink  un- 
derneath.    Faith,  in  its  juflifying  aft,  it  is  not  a  working,  but  a 
refting  grace;  O!  fays  the  poor  foul,  I  am  like  to  link  into  the 
depths  of  hell,  under  the  weight  of  mine  iniquities,  zvhich  have  gone 
over  my  head,  as  a  burden  too  heavy  for  me  to  bear  :   But  I  lay  my 
help  where  God  has  laid  it ;  0-!  this  is  my  reft.     Hence  he  that 
believes  is  faid  to  enter  into  his  reft.     Or  this  reiling  of  the  foul 
on  Chrifl,  may  allude  to  one's  refting  upon  a  bond,  or  good  fecu- 
rity  granted  to  him  by  a  fponfable  perfon :   He  takes  it  as  fecu- 
rity  to  himfelf,  and  refls  on  the  fidelity  of  him  that  grants  it :  So, 
in  believing,  we  refl  upon  the  veracity  of  a  promifing  God  in 
Chrifl:,  as  a  fufficient  fecurity  for  the  blefling  promifed.     3^/3/, 
'Tis  called  Si  flying  for  refuge  to  the  hope  fet  before  us,  Heb.  6. 18. 
In  which,  there  is  an  allufion  to  the  man-flayer  under  the  law,  ^ 
who  fled  from  the  avenger  of  blood :  The  poor  purfued  man, 
hewasnotto  turnafide  to  any  of  the  cities  oflfrael;   he  was  not 
to  fly  to  the  temple,  and  to  offer  facrifice;   but  he  was  to  fly 
llreight  to  the  city  of  refuge.     So  in  believing,  the  foul  is  never 
to  refl  in  any  thing  on  this  fide  of  Chrift,  who  is  a  hiding-place 
from  the  wind  f  and  a  covert  from  the  tempejl;  the  hail  fliall  fweep 
away  every  other  refuge :    But  as  the  man-flayer,  when  once 
within  the  gates  of  the  city  of  refuge,  was  in  fuch  fafety,  that  he 
could  freely  fpeak  with  the  avenger  of  blood,  without  any  man- 
ner of  danger  ;    fo  the  foul  that  is  by  faith  got  under  the  covert  of 
the  blood  and  righteoufnefs  of  Chrift,  is  in  fuch  abfolute  fafety, 
that  it  dare  fpeak  to  the  law,  and  all  its  purfuers,  faying  with  the 
Apoflle,  Rom.  8-  33.  WlooPoall  lay  any  thing  to  the  charge  of  God' s 
elect?  it  is  Godthat  juftifieth ;  who  is  he  that  condemnethl  it  is  Chrift 
that  died,&.c.4.thly,  It  is  c^\\d,Afubmitting  to  the  righteoufnefs  of  God, 
Rom. 10. '^.  A  very  ftrange  expreffion !  Shall  it  be  tho't  fubmiJTion 
for  a  condemned  criminal  to  accept  of  pardon  from  his  prince? 
or  for  a  perfon  that  is  ftark-naked,  to  accept  of  a  garment  ?  The 
expreifion  plainly  points  out  the  arrogant  pride  of  the  heart  of 
man;  we  are,  as  it  were,  mounted  upon  an  imaginary  throne  of 
our  ownrighceoufnefs  by  the  law,  thinking,  with  Laodicea,  that 
we  are  rich,  and  ftand  in  need  of  nothing,  difdaining  to  be  obliged 
to  another  for  righteoufnefs:   But  now,  when  a  man  believes, 
all  thefe  towering  imaginations  are  levelled,  he  is  emptied  of  him- 
felf, and  made  to  count  all  things  but  lofs  and  dung,  that  he  maybe 
found  in  Chrijt,  not  having  his  own  righteoufnefs,  but  the  righteoufnefs 
that  is  of  Godbyfaith,Vh\\.  3.  8,9-  The  language  of  the  foul  fub- 
mitting  to  the  righteoufnefs  of  God^  is  that  of  the  church,  Ifai. 

45.2,4. 


1»* 


^      1 


Christ    in    the    Believer's    Arms.  37 

45.  2,  4.  Surely  lliall  one  fay,  in  the  Lord  have  I  righteoufnefs 
and  ftrength.  Sthly,  'Tis  called,  a  taking  hold  of  God's  covenant, 
irai.56.4.The  covenant  of  grace,  as  it  lies  in  the  external  difpen- 
fation  of  the  Gofpel,  is  like  a  rope  caft  into  a  company  of  drown- 
ing men;  God  comes  by  hisminifters,  crying  to  linking  fmners, 
who  are  going  down  to  the  bottomlefs  gulf  of  his  wrath,  Take  hold 
of  my  covenant^  and  of  him  whom  I  have  given  for  a  covenant  to 
the  people,  and  I  will  deliver  you  from  going  down  to  the  pit. 
Now,  when  a  man  believes,  he,  as  it  were,  takes  hold  of  this  rope 
offalvation,  this  covenant  of  grace  and  promife;  and  likey^r^- 
miah,  when  the  cords  were  let  down  to  the  pit  by  Ebedmclech, 
puts  them  under  his  arm-holes,  and  lays  his  weight  upon  them. 
The  poor  foul,  in  this  cafe,  fays  with  David,  fpeaking  of  the  co- 
venant of  grace.  This  is  allmyfahation ;  here  will  I  lay  the  weight 
of  my  fmkmg  and  periiliing  foul.  6thly,  'Tis  called,  A  yielding 
ourfelvestotheLord,  2Chron.30.  8.  Hezekiah,  writing  to  the  de- 
generate tribes,  exhorts  them,  to  yield  themfelves  to  the  Lord',  or, 
as  it  is  in  the  Hebreiv,  give  the  hand  to  the  Lord;  alluding  to  men 
who  have  been  at  a  variance,  when  they  come  to  an  agreement, 
they  ftrike  hands  one  with  another,  in  token  of friendjloip.  The 
great  God,  the  offended  Majefty  of  heaven,  comes,  inaGofpel- 
difpenfation,  ilretching  out  his  hand  all  the  day  long  to  rebelli- 
ous fmners,  crying.  Behold  me,  behold  me;  cafl  away  your  rebel- 
lious arms,  and  be  at  peace  with  me.  Now,  when  a  fmner  be- 
lieves, he,  as  it  were,  ftrikes  hands  with  the  Lord,  according  to 
that,  Jfa.  27.5.  Let  him  take  holdofmyflrength,  that  he  may  make 
peace  ijoith  me,  and  hefoall  make  peace  zvith  me.  7thly,  "Tis  called, 
jIn  opening  of  the  heart  toChriJlyQ^.nt.  S' '2"  Rev.  3.  20.  A6ls  16. 
I4.  This  cxpreffion  imports,  that  as  the  finner's  heart  is  by  na- 
ture ihut  and  bolted  againft  the  Lord  ;  fowhen  he  believes,  ths 
everlajiing  doors  of  the  underftanding,  will,  and  affeflions,  are  lift- 
ed up  to  the  Lord  ofhojfs,  the  Lord  mighty  in  battle,  Pfal.  24.  ^thly^ 
*'J"is  fometimes  called,  A  buying,  Ifa.  $5-  ^^  Buy  ivine  and  milk 
without  money,  and ijoithout price.  Rev.  3.  18.  /  coiinfcl  thee  to  buy  of 
me  gold  tried  in  thefire,  &c.  This  buying  does  not  import  fucha 
commutation,  as  if  we  were  to  give  to  God  an  equivalent  for  his 
grace;  for 'tis  a  buying  without  money,  and  without  price;  'tis 
a  giving  of  poverty  for  riches,  emptinefs  for  fulnefs,  deformity 
for  beauty,  guilt  for  righteoufnefs,  pollution  for  holinefs,  bon- 
dage for  liberty  ;  in  a  word,  buying  in  Chrilt's  market  is  nothing 
elfe  but  taking,  i^<?L'.  22. 17.  PVhofocver  zvilly  lethimcomey  and  take 
of  the  waters  of  life  freely. 
Many  other  expreflions  the  Spirit  of  God  makes  ufe  of  in  the 

G  4  word 


gg     '  Christ  in  the  Believer's   Arms.. 

word,  to  hold  out  the  nature  of  faith;  fome  times 'tis  called,  Ths 
Jubjlance  of  things  hoped  for  ^  Heb.  ii.  i.  becaufe  faith,  as  ic  were, 
doch  realize  and  fubiianLiate  the  proinife ;  Jull  like  a  man  looking 
to  bonds,  charters,  or  any  other  lecurities  ;  he  will  fay,  There  is 
my  fubflance,  and  all  my  flock,  tho'  they  he  but  bits  of  paper;  So 
the  believer,  when  looking  on  Chrid's  righteoufnefs  and  ftilnefs, 
as  held  forth  in  the  free  promife  of  the  Gofpel,  will  be  ready  to 
fay,There  is  my  fub (lance,  and  everlafling  all ;  with  DavidMe  re- 
joiceth  in  God's  word  of  promife,  as  one  that  findeth  great  fpoil  ; 
yea,  it  is  better  to  him  than  gold,  yea,  than  muchfih  e  gold.  Again,  "cis 
called,  in  the  fame  verfc,  The  evidence  of  things  notfeen :  The  word 
in  the  original  rendered  evidence,  fignifies  to  convince  to  a  demon- 
ftration.  Faith,  afting  upon  the  promife,  convinceth  the  foul  of 
thereality  of  things  invifible,  as  if  they  were  before  him,  and  he 
faw  them  v/ith  his  bodily  eyes  :  And  this  fight  of  faith  is  not  fuch 
a  fight  as  Balaam  got  of  Chrifl;  when  he  faid,  Ifhallfee  him,  but  not 
no^j}-;  J jhall  behold  him,  hut  not  nigh  ;  he  faw  him  by  the  fpirit  of 
prophecy,as  theredeemerofi/ra^/,  but  not  by  the  fpirit  of  faith, 
<ishis redeemer ^2ls  Job  19.  20.  Balaam  faw  him,  without  any  per- 
fonalinterefl ,'  but  Job  faw  him  as  his  own  redeemer,  with  appro- 
priation ;  /^/zocu,  faith,  he,  that  my  Redeemer  Uveth.  Again,  in 
the  1 3  th  verfe  of  the  fame  chapter,  faith  is  called.  An  embracing  of 
the  promife s,  Heb.  11.  13.  The  word  in  the  original  fignifies  a 
kindly  fakuation  or  kififing ;  being  an  allufion.  to  two  dear  friends, 
who,  when  they  meet,  clafp  one  another  in  their  arms,  in  a  mofl 
loving  and  affedlionate  manner.  The  grace  of  the  promife  era- 
braces  the  foul,  and  then  the  foul  embraces  the  promife,  and  hugs 
it,  and  Chrifl  in  it,  in  his  arms.     The  reverfe  of  this  is  the  cafe  of 
the  prefumptuous  hypocrite,  who,  in  fome  fort,  embraces  the 
promifeindeed  ;  but  the  fpecial  grace  of  the  promife  not  having 
embraced  him,  he  is  like  a  man  taking  a  tree  in  his  arms^  he 
embraces  the  tree,  but  not  the  tree  him. 

Again,  faith  is  fometimes  called.  An  eating  the  fle/h,  and  drink- 
ing the  blood  of  the  fan  of  man,  John  6.  S'^-  becaufe  faith  makes  ufe 
of,  and  applies  Chrifl  for  the  life,  nourifhment,  and  fun;entation 
of  the  foul  ;  juftasaman  makes  ufe  of  the  meat  and  drink  that 
is  fet  before  him  for  bodily  nourifliment.  Let  a  man  have  never 
luch  a  rich  feaffc  before  him,  yet  he  will  inevitably  flarve,  unlefs, 
he  apply  it,  and  make  ufe  of  it :  So  without  faith's  application  of 
Chrift,  andhisfulnefs,  we  inevitably  die,  and  perifh,*  and,  O  \ 
howfad  toperifiiinthemidfiiofplenty  ?  Lajtly^fsikh  is  called, 
A  trufling  in  the  nameof  the  Lord,  Ifai.50. 10.  Ifai.  26,  3.  We  all 
know  what  it  is  to  trulljjiaman  of  honeily  and  integrity;  when 

he 


Christ   in   the   Believer's  Arms.  89 

hepalTes  his  word,  we  make  no  doubt,  and  have  no  hefitatioii 
concerning  his  performing  what  he  had  promifed  :  So,  faith 
takes  the  promife,  and  trufts  the  veracity  of  the  prnmifcr ;  as  'tis 
faid  of/yZ'M/'^/w,  Rom.  4.  20.  "  Pie  ftaggcred  not  at  thepromife 
'^  of  God,  thro'  unbelief,  but  was  flrong  in  the  faith,  giving  glory 
"  to  God."  Theperfeftions  of  God,  fuch  as  his  piJon\  hoUucfs, 
gooclnefs,  but  efpecially  his  veracity,  are  pawned  in  the  promife,  as 
grounds  oftruji.  Hence  we  are  to  trufl  in  his  name,  and  when  we 
truft  in  him,  and  flay  ourfelves  upon  him,  we  are  ftill  to  take  him 
up  as  our  God  in  Chrijf,  for  we  can  never  truft  him,  while  we  take 
him  as  an  enemy. 

The  fecond  thing  propofed  for  opening  up  the  firft  general  head 
in  the  mothod,  was  to  give  you  fome  of  the  quahcies  of  this  arm  of 
faith.  FiyJi,'Tis  leaning,  a7idajlaying arm,  Ccim.S- 5-  JVho  is  this 
that  Cometh  up  from  the  ivildernefs^  leaning  upon  her  beloved  ?  Ifai.  26. 
3.  Thou  wilt  keep  him  inperfed; peace,  "ujhofe  mind  is  flayed  upon  thee. 
It  is  the  office  of  faith  to  underprop  the  foul,  when  'tis  ready  to  be 
overwhelmed  with  the  burden  of  fin  and  forrow,  darknefs  and 
defertion,  iy^/.  27. 13.  I  had  fainted, unlefs  I  had  believed  to  fee  the 
goodnefs  of  the  Lord  in  the  land  of  the  living,  h  leans  and  (lays  itfelf 
on  him  who  is  the flrength  of  Ifrael,  even  the  man  of  God's  right- 
hand,  ivhom  he  hath  made  flrong  for  himfelf  ;    and  thus  it  bears 
up  the  foul  under  the  heavieft  preffures.     Secondly,  'Tis  a  win- 
ning and  a  gaining  arm.      The  Apofi:le,  Phil.   3.  8.  fpeaks  of 
mnning  Chrifl,  and  being  found  in  him  ;     and   'tis  faid  of  the 
wife  merchant.  That  he  went  and  fold  all,  that  he  might  buy  or  win 
the  pearl  of  great  price ;   and  this  pearl  can  be  won  no  otherwife, 
but  by  receiving  it,  ^oh.  i .  1 2 .  Yea,  faith  is  fuch  a  winning  grace, 
that  it  is  ever  taking,  ever  receiving  outofChrifl'sfulneis,  grace 
for  grace;  it  digs  into  the  rock  of  ages,  and  makes  up  the  poor 
foul  with  unfearchable riches;  it  maintains  atraffick  with  hea- 
ven, travels  zo  the  land  afar  off ,  and  returns  richly  fraighted,  and 
loaded  with  the  commodities  of  that  better  country.    Thirdly,  It  is  a 
very  wideand  capacious  arm.    It  is  not  little  that  will  fill  the  arm 
of  faith;  thcwhole  world,  and  all  the  fulnefs  thereof,  cannot  fill 
the  arm  of  faith  :  No,  no,  it  flings  them  away  like  dung,  that 
it  may  get  its  arm  filled  with  a  God  in  Chrifl: ;  I  count  all  things 
but  lofs  and  dung,  for  excellency  of  the  knowledge  of  Jefus  Chrifl  my 
Xcr^,  Phil.3.  8.  ■  Yea,  I  may  add,  that  heaven,  and  all  the  glories 
o^ Immanuels  land,  bear  no  bulk  in  the  arm  of  faith,  wiihomCbrifl, 
in  whom  thefulnefs  of  the  Godhead  dwells,  Pfal.  73.  25.   M^ljom  have 
Jin  heaven  but  thee  ?    and  there  is  none  in  all  the  earth  that  Ideflre  be- 
fides  thee.    Fourthly,  'lis  a  nwjt  tenacious  arm  ,-  its  motto  may  be, 

GRIFE 


po  Christ  in  the  Believer's  Arms. 

GRIPE  FAST :  As  the  arm  of  faith  is  wide,  and  takes  in  much,  fo  it 
keeps,  3.nd  gripes f  aft  what  it  gets.  Cant.  3.  4.   I  held  him,  fays  the 
ipoufe,  and  would  not  let  him  go.     Faith  is  fuch  a  tenacious  grace, 
that  it  will  wreftle  with  an  omnipotent  God,  and  refufe  to  yield  to 
him,  when  he  feems  to  lliake  himfelf  loofe  of  its  gripes,  as  we  fee 
in  the Cdiie of  ^acoby  Gen. '^2.  24.    and  downward;    there  Jacob 
gets  a  gripe  by  faith  of  the  angel  of  the  covenant :    The  angel  fays 
unto  him,  Let  me  go y]^Qoh ;  a  very  ftrange  word  for  the  Creator 
to  become  a  fupplicant  to  his  own  creature  :   Well,  what  fays 
Jacob's  faith  to  this  propofal  ?  I  will  not  let  thee  go,  except  thou  hlefs 
me  :  As  if  he  had  faid,  Let  the  day  break,  and  let  it  pafs  on  ,* 
let  the  night  come,  and  let  the  day  break  again ;  'tis  all  one  : 
Lean  Jacob  znd  the  living  God  fhall  not  part  without  the  bleffing. 
To  this  purpofe  is  that  of  the  Prophet,  Hof.  22.  3,  4.  By  his 
flrength,  viz.  by  the  ftrength  of  faith  in  prayer, /j^^a^^0'cUfrw/?/:> 
God;  yea,  he  had  power  over  the  angel,  and  prevailed ',  he  wept  and 
made  fupplication  unto  hi?n.     O,  Sirs,  try  to  follow  the  example  of 
Jacob,  and  you  /JmU  be  fed  with  the  heritage  0/"  Jacob  your  father, 
Ifai.  58.14.  Thus,  I  fay,  faith  is  a  moft  gripeing  and  tenacious  arm ; 
the  firfl:  gripe  that  faith  takes  of  Chriftis  fo  faft,  that  it  never 
cjuits  gripe  of  him  again  thro'  eternity  ;    it  unites  the  foul  to 
Chrifl,  and  the  union  is  fo  clofe  and  intimate  thro'  faith,  thac 
the  man  becomes  on^  body  and  one  fpirit  with  /;///2,  and  fo  indiflbl- 
vable,  as  that  neither  death  nor  life,  nor  things  prefent,  nor  things 
to  come,  jl jail  ever  be  able  to  make  a  feparation.       fifth'y,  Hence 
it  follows,  that  faith  is  a  very  bold  and  confident  arm,  it  harh  a 
great  deal  of  assuraiice  in  it,  for  it  will  maintain  its  claim  to  Ch-in; 
upon  the  ground  of  the  new  covenant,  even  when  hell  and  earth, 
ftn^Q  and  reafon,  and  all  feera  to  be  againft  it ;  it  will  triift  in 
the  name  of  the  Lord,  and  ftay  itfelf  iipon  its  God  and  covenant, 
even  when  the  poor  foul  walks  in  thedarknefsofdtkniou,'m  the 
darknefs  of  temptation,  in  the  darknefsof  affli6lion,  yea,  in  the 
dark  valley  of  the  fliadow  of  death.  Abraham's  faith  had  much  op- 
pofition  to  grapple  with,  when  he  got  the  promife  ofljaac,  and  in 
him  of  the  promifed  feed,  in  whom  all  the  nations  of  the  earth 
were  to  be  blefled,*  yet,  fuch  was  the  confidence  ^and  affurance  of 
his  faith,  that  hcfta^gercdnot  at  the  promife.    The  language  of  faith 
is.  When  I  fall,  I/Jjall  arife  ;  when  I  fit  in  darknefs,.  the  Lordfrnllhe  a 
light  unto  me ;  he  will  bring  me  forth  to  the  light,  andlfloall  behold  his 
right eoufnejs,  Mic.  7.  8, 9-  Yet  I  would  not  be  here  miflaken,  as  if 
the  poor  believer  did  not  apprehend  Chrifl  and  the  promife,  v/ith 
a  tottering  and  trembling  hand;    nay,  thebeliever,  through  the 
prevalency  of  unbelief,  is  many  times  brought  fo  low, -as  to  cry 

with 

1 


Christ  in  the  Belie'oers  Jrms.  91 

with  the  Pfalmifl:,  Is  his. mercy  clean  gone  1    Hath  he  forgotten  to  be 
gracious?  Fails  his  promife  for  ever  more?  Pfal.  77.  7,  8,9-  I^"^  ^^^ 
it  be  remembered,  that  this  was  not  his  faith,  but  his  infirmity, 
through  prevaihng  unbelief,  which  made  him  thus  to  ftagger  ,•  for, 
let  faith  but  get  rid  of  unbelief,  let  it  get  up  its  head,  andallow  ic 
to  fpeakits  proper  language,  its  dialed  will  be,  abba  father,  7^o7«. 
8.  15.  and,  doiibtlefs  thcu  art  our  father,  tbo'  Abraham  be  ignorant 
of  us,  and  Ifrael  acknovokdge  us  not ;  Thou,  0  Lord,  art  our  father, 
our  redeemer,  thy  name  is  from  everlajling.     Sixthly,  '7'is  a  very  pa- 
tient and  smiting  arm ;  for  he  that  believeth,  doth  not  make  hnfte,  Ifa. 
28.  16.     Faith,   although  it   firmly  believes  the  accomphfh- 
mentof  thepromife,  yet  it  will  not  limit  the  holy  one  of  Ifrael,  as 
to  the  time  of  its  accomplifliment ;  I wilhvait  for  thcLord,  that  hi- 
■deth  his  face  from  the  houfeof  Jacob,  /  ivill  look  for  him,  Ifa.  8. 17. 
Thevifionis  foran  appointed  time;  and  therefore,  fays  faith,  tho' 
it  tarry,  'wait  for  it,  becaufe  it  ijoillfurely  come,  it  mil  not  tarry,  Hab. 
2.  3.     Faith  will  not  drawrafh  or  defperate  conclufions,  becaufe 
the  Lord  hides  or  defers  his  vifits ;  no,  but  it  looks  to  God's  word 
of  promife,  and  grounds  its  confidence  there,  faying  with  the 
church,  I  will  look  unto  the  Lord,  I  will  wait  for  the  God  of  my  faha- 
tion,  my  God  will  hear  me,  Hof.  7.  7.     Seventhly,  Faith  is  a  feeding 
arm,  it  feeds  upon  thecarcafeof  the  lion  of  the  tribe  of  Judah ; 
and  i\ms,\ikQ  Sampf on,  gets  its /H^af  out  of  the  eater,  and  fweet  out 
of  the  ftrong.     Hence,  as  you  heard, 'tis  called  An  eating  of  the 
.fiefiJ,  and  drinking  of  the  blood  of  Chrift ;  and,  in  this  view,  Chrift 
is  prefented  to  us  in  the  facrament  of  the  fupper.  Take,  eat,  this  is 
my  body.     There  was  a  part  of  the  facrifices  under  the  law  re- 
ferved  for  food  to  the  priefts,  when  the  reft  was  burnt  upon  the 
altar ;  believers  are  fpiritual  priefts  unto  God,  and  they  live  upon 
the  altar,  and  that  blefTed  pafiTover  that  was  facrificed  for  us. 
Eighthly,  It  is  not  an  idle,  but  a  working  arm.      Indeed,  in  its 
jiiftifying  a6i,  it  is  not  a  working,  but  only  a  taking,  ova  refiing 
arm  ;   'tis  like  the  beggar's  hand,  that  takes  the  alms,  without 
working  a  ftroke  for  it.     In  j unification,  faith  is  a  pajfive,  or  a 
recipient  kind  of  an  injlrument ;  but  in  fan6tification  it  is  an  aitive 
or  efficient  kind  of  an  inftrument  ;   'tis  fuch  an  aftive  arm  in 
fen6lification,  that  it  purifies  the  heart,  and  a6luates  and  animates 
all  the  other  graces  of  the  fpirit;  it  works  by  love,  it  works  by 
repentance,  it  works  by  hope,  it  works  by  patience,  it  works  by 
obedience ;  dind  faith  without  ivorks  is  dead,  as  the  body  is  dead  with- 
cut  the  fpirit  :  In  a  word,  the  whole  of  Gofpel- obedience  is  the 
obedience  of  faith ;  and  the  obedience  that  flows  not  from  faith, 
is  but  dead  works,  which  cannot  be  acceptable  to  a  living  God. 

Ninthly:, 


92  Christ  m  the  Believer's  Arms. 

Ninthly,  Ycikhis  afighting  and -warlike  arm  y  Heb.  11.35.  'Tisfaid 
of  che  worthies  there.  That  they,  by  faith,  waxed  valiant  in  fight : 
Yea,  'tis  not  only  a  fighting,  but  a  vi6lorious  arm;  for  it  puts  fo 
fight  the  armies  of  the  aliens.  'Tis  by  faith  leaning  on  the  arm  of 
omnipotency,  that  the  believer's  how  abides  in  itsfirength,  and  the 
arms  of  his  hands  become  ftrong,  to  break  bows  of  fteel  in  pieces. 
By  faith  we  quench  the  fiery  darts  of  hell,  and  trample  upon  the 
powers  of  darknefs  ,•  by  faith  we  overcome  the  world,  and  fet  the 
moon  under  our  feet :  Yea,  this  gallant  grace  of  faith,  it  will  take 
up  the  fpoils  of  Chrifh's  vi6lory  over  fin  and  fatan,  hell  and  death, 
and  triumph  in  his  triumphs,  even  while  it  is  in  the  field  of  battle, 
and  feemingly  overcome  by  the  enemy.  Thanks  be  to  God,  that 
caufeth  us  always  to  triumph  in  Chrift.  My  head  and  general,  faith 
faith,  has  overcome,  and  I  have  already  overcome  in  him;  for 
we  are  more  than  conquerors  through  him  that  loved  us,  Rom.  8. 
37-  Lajtly,  Faith  is  afaving  arm.  He  that  believeth  /hall  befaved; 
there  is  an  infeparable  connexion  efbabliOied,  by  the  ordination  of 
heaven,  between  faith  and  falvation,  John'^.  16.  Whofoever  be- 
lieveth, floall  not  perijlo, hut  have  everlafting  life.  Although  indeed 
there  is  no  connexion  ofcaufality,  yet  there  is  an  undoubted  con- 
nexion of  order.  Faith  cannot  but  carry  falvation  along  with  it, 
feeing  it  takes  up  Chriftthe  falvation  of  God  in  its  arms,  as  you 
fQQ  Simeon  did. 

The  ?/?/>^  thing  propofed  here,  was,  To  enquire  how  this  zrm 
of  faith  doth  embrace  Chrift.  In  general,  I  anfwer,  it  embraces 
him  jufl  as  God  offers  him  in  the  Gofpel.  There  is  a  manifefi:  pro- 
portion betwixt  God's  offer,  and  faith's  reception  of  Chrift  ; 
which  I  Qiall  illuftrate  in  the/oz/r  particulars  following,  ifi,  Chrift 
is/r*?^/}/ offered  in  the  Gofpel,  Ifa.ss-  i-Rev.  22.17.  So  faith  em- 
braces him  as  the  free  gift  of  God.  There  is  a  natural  propenfity " 
in  the  heart  of  man,  tb  give  fometing  or  other  of  our  own,  by  way 
ofexchange  or  equivalent  for  Chrift,  and  thebleffingsof  his  pur- 
chafe.  Proud  nature  cannot  think  of  being  fo  much  beholden  to 
God,  as  to  take  Chrift  and  falvation  from  him  for  nothing  at  all ;. 
and  therefore  it  would  always  be  bringing  in  this  or  the  other  qua- 
lification, as  a  price  in  its  hand  to  fit  it  for  Chrift :  1  muft  be  i^o  pe- 
nitent, {"o  humble,  fo  clean  and  holy,  before  I  come  to  Chrift ;  and 
then  I  will  be  welcome,  he  will  pardon  and  fave  me.  But,  Sirs, 
whatever  you  may  think  of  it,  this  is  but  a  tang  of  the  Old  Cove- 
nant of  works,  and  all  one  as  if  a  man  ftiould  fay,  I  muft  firft  heal 
myfelf  before  I  go  to  the  phyfician  ;  I  will  firft  wafh  myfelf  clean 
before  I  go  to  the  fountain  opened  up  for  fin,  and  for  uncleannefs. 
Beware  of  this,  for  'tis  a  fecret  fubverting  of  the  order  and  me- 
thod 


Christ   in  the   Believer's    Arms.  93 

thod  God  hath  eftablifhed  in  the  covenant  of  grace,  this  being  the 
very  money  and  price,  which  he  forbids  us  to  bring  to  the  market 
of  free-grace,     i'aith  argues  at  another  rate,  in  its  embracing  of 
Chrifl: ;  O  I  fays  the  poor  foul,  lama  difeafed  finner,  from  the 
foleofthe  foot  to  the  crown  of  thehead;  and  this  qualifies  me 
for  the  Phyfician  of  fouls;  I  am  a  polluted  linner,  black  like  the 
Ethiopian,  fpotted  like  the  leopard ;  and  therefore  I  will  go  to  the 
fountain  :  lam  naked,  andthereforelwill  take  the  white,  raiment 
offered  me,  to  cover  the  fliame  of  my  nakednefs :  I  am  blind,  and 
therefore  1  will  take  the  eye-falve,  which  recovers  fight  to  the 
blind.     Thus,  I  fay,  faich  embraces  Chrift,  as  he  is  freely  offered. 
idly,  Chrifl  is  fully  and  wholly  offered  in  the  Gofpel  ;    and  accord- 
ingly faith  embraces  him  wholly,  without  dividing  him.    I  own  in- 
deed, that  the  firft  flight  offaiih  is  to  Chrifl:  as  a  Saviour,  Chrift  as 
a  Priejl,  fulfilling  the  law,  fiitisfying  juftice,  and  thereby  bringing 
in  everlafling  righteoufnefs ;    this  being  the  only  thing  that  can 
anfwer  theprefentflraitand  neceffity  of  the  foul,  under  theav/- 
ful  apprehenfions  of  vindidiive  juflice  and  wrath  ;  and  therefore, 
thither  it  flees  for  refuge,  in  the  firft  a61  of  believing.     But  now, 
although  faith,  at  firft,  fixes  upon  Chrift  as  a  Prieft,  yet,  at  the 
fame  time,  it  embraces  him  as  a  Prophet,  fubmitting  unto  his  in- 
ftrudlion,  and  fubjefts  itfelfuntohim^sa /u/z^g-,  receiving  the  law 
from  his  mouth  :  O  !  fays  the  foul,  lam  more  briitifJj  than  any  maUy 
I  have  not  the  underftanding  of  a  man  ;     but  this  Saviour  has  pity  on 
the  ignorant,  and  them  that  are  out  of  the  way  :  He  opens  the  book 
and  loofes  the  feven  feals  thereof,  and  therefore  I  will  fit  down  at 
his  feet,  and  receive  the  whole  revelation  of  the  mind  and  will  of 
God  from  him :  I  am  a  poor  captive  and  vaffal  of  hell  ;  Other 
Lords  have  had  dominion  over  me,  but  now  I  will  make  mention  of  his 
name :  He  is  my  judge,  my  king,  and  my  law  giver,  even  he  that  favcs 
me.     Thus,  I  fay,  the  arm  of  faith  embraces  a  whole  Chrift. 
Thereisnothingof  Chrift,  fays  the  foul,  that  lean  want  ,•  I  mufh 
have  him  all, and  havehimallas  mineown,  asmy  prophet,  my 
priefl,  and  my  king.     And  herein  the  faith  of  the  hypocrite  or 
temporary  believer  comes  fliort  of  the  faith  of  God's  ele6l :  The 
hypocrite,  he  halves  Chrift,  or  elfe  inverts  the  order  of  his  office, 
in  his  way  of  receiving  him ;  either  he  receives  him  as.a  Saviour, 
only  to  keep  him  out  of  hell,  but  waves  the  acceptance  of  xhim  as 
a  king  to  rule  him;  or  elfe  he  profeffedly  fubjetls  him.felf  unto 
Chrift's  authority  as  a  king  and  a  law-giver,  hoping  upon  that 
fcore,  that  Chrifl:  will  fave  him  by  his  blood  and  righteoufnefs,  as 
a  priefl:,-  and  fo  thereby  makes  up  the  defe6lsof  hislarcc  obedi- 
ence :  Which  is,  upon  the  matter,  to  put  a  piece  of  wvj  cloth  into 

an. 


94-  Christ   in   the  Believers  Armr. 

zm  old  garment,  ivbereby  the  rent  is  made  worfe.  ^dly,  God  gives 
Chi'iix  cordially  cLud  affectionately  in  theGofpel :  His  very  heart,  as- 
ic  were,  goes  oucafcer  iinners,  in  tiie  call  and  offer  thereof.  It  is ' 
not  poffible  to  conceive  any  thing  more  affetlicnate,  than  the 
word  in  which  lie  befpealvs  finners,  Ezek.  33.11.  Hof.  10.  8.  Ifa. 
SS'  I,  2,3.  Now,  I  fay,  as  God  offers  Chrift  moll  affeftionately 
and  cordiaHy,  in  like  manner  does  faith  embrace  him  ;  he  embra- 
ces a  whole  Chriff,  v/iih  the  v/holc  heart  and  foul ;  the  love,  jo)--,  • 
delight  and  complacency  of  the  foul,  runs  out  upon  him,  as  their  • 
very  centre  of  reft :  And  thefc  affections,  like  h  many  fprings  of 
Gofpel-obedience,  fetallthe  members  of  the  body  a  work  in  hiS' 
fervice;fo  that  the  head  will  ftudy  for  him,the  hand  work  for  him, . 
the  feet  run  on  his  errands,  and  the  tongue  ready  to  plead  his 
caufe.  4?/;/}',  Chrift  is  offered  particularly  to  every  man,-  there 
is  not  a  foul  hearing  me,  but,  in  God's  name,  I  offer  Chrift  unto, 
him,  as  if  called  by  name  and  firname.  Now,  as  the  offer  is  par- 
ticular to  every  individual  perfon,fo  faith  embraces  Chrift,  with 
particular  application  to  the  foul  itfelf.  When  I  embrace  a  Sa- 
viour, I  do  not  embrace  him  for  falvation  to  another  man,-  no, 
but  I  embrace  him  as  my  faviour,  for  falvation  to  my  own  foul  in 
particular.     Beware,  my  friends,  of  a  general  faith,  abjured  in 

our    NATIONAL-COVENANT,  AS    A    BRANCH    OF   POPERY.       A  general 

perfwafion  of  the  mercy  of  God  in  Chrift,  and  of  Chrift's  ability 
and  willingnefs  to  fave  all  that  come  to  him,  will  not  do  the  bufi-v 
ViqCs;  no,  devils  and  reprobates  may  and  do  aftually  believe  it  : 
There  muft  therefore,  of  neceffity,  be  a  perfwafion  and  belief  of 
this,  with  particular  apphcation  thereof  unto  a  man's  own  foul,-' 
for,  if  the  mercy  of  God  in  Chrift  be  offered  to  every  man  in  particU' 
to',  then  furely  faith,  which,  as  I  was  faying,  isbuttheeccho  of 
the  foul  to  the  Gofpel-call,  muft  embrace  Chriff,  and  the  mercy  of 
.God  in  him,  with  particular  application  to  itfelf,  otherwife  it  doth 
not  anfwer  God's  offer,  confequently  cannot  be  of  a  faving  na- 
ture. So  much  for  the  firft  genera}  head  propofed  in  the  profe- 
cution  of  the  doctrine. 

The fecond  thing  propofed  was,  to  take  notice  of  fome  of  thefe 
fongs,  which  readily  the  foul  has  in  its  mouth,  when,  like  Simeon, 
it  gets  Chrift  embraced  in  the  arms  of  faith.  We  arefaid  to  be 
filled  ijoith  joy  and  peace  in  believing  ;  yea,  by  faith  in  an  unfeen 
Cbriji,  the  foul  is  repleniflied  imthjoy  unfpeakable,  and  full  of  glory  ; 
and  ivhen  this  is  the  foul's  cafe,  it  cannot  but  blefs  God,  as  Simeon 
did,  and  vent  its  heart  in  thefe  or  the  like  fongs  of  praife.  (i .)  It 
cannot  but^lefs  him  for  eledting  and  everlafting  love.  Faith's 
embracesof  Clhriit  helps  the  foul  to  trace  the  dreams  of  divine 

love 


Christ  in  the  Believer's  Arms.  g^ 

love  to  their  fountain-head,  and  to  read  its  own  name  in  the  book 
ofhfe,  among  the  living  in  Jerufajem.  O,  bleiled  be  God,  will 
the  foul  fay,  that  ever  I,  wretched  I,  miferable  I,  Ihould  have  been 
upon  God's  hearty  before  the  foundations  of  the  world  were  laid : 
Glory  to  God  in  the  highefl;,  who  hath  drawn  me  with  loving- 
kindnefs  ;  whereby  I  know,  that  he  hath  loved  me  with  an  ever- 
laftinglove.  (2,)  The  foul,  in  fuch  acafe,  cannot  but  blefs  God 
for  Chrift,  and  redeeming  love  through  him,  faying  with  the  A- 
pofl;le,T/;a«^j"  be  unto  him.,  for  his  imfpeakahle  gift ;  glory  to  him  in  the 
highefl^  that  to  us  afon  is  given.,  to  us  a  child  is  born^  'ivhofe  name  is  the 
wonderful  counfellor^  the  everlajiing  father,  the  mighty  God,  and  prince 
of  peace.  And  then,  when  the  foul  views  the  glorious  retinue  of 
blellings  that  come  along  with  Chrifb,  it  cannot  Ihun  to  join  ifliie 
with  the  Apoflle  in  his  triumphant  doxology,  Eph.  i.  2.  faying^^ 
Bkjfedbe  the  God  and  Father  of  our  Lord  Jefis  Chrijt,  -ivho  hath  bkffed 
us  with  allfpiritual  bleffings  in  heavenly  places,  in  Chrijl,  And  there 
are  thefe  few,  among  innumerable  bleffings,  that  come  along 
with  Chrift,  which  the  foul  will  readily  blefs  God  for,  in  the  cafe 
mentioned.  Firft,  O  blelTed  beGod,  will  the  foul  fay,  that  in  Chrifl: 
he  is  become  my  God,  even  my  own  God.  I  was  once  without 
God  in  the  world  ;  butO  !  what  a  happy  turn  is  this  ?  Now  I 
can  view  him  in  Chriilj  and  fay.  He  is  my  God,  my  father,  and  the 
rockof  my  fahation, the  portion  of  my  cup  ;  and  therefore,  the  lines 
are  fallen  to  me  in  pleafant  places,  and  I  have  a  goodly  heritage.  Se- 
condly,O  I  blefled  be  God,  will  the  foul  fay,  that  in  Chrift  the 
fiery  tribunal  is  turned  into  a  mercy-feat,  by  his  obedience  and 
death ;  the  law  &  juftice  having  got  a  complete  fa'  isfa6lionja  way 
is  made  for  the  empire  of  fovereign  grace  ;  So  that  now  gracs 
reigns  through  righteoufnefs  to  eternal  life,  by  Jefus  Chrijt  our  Lord, 
Rom.  5.  lajt.  And  as  it  is  the  will  of  God,  that  grace  fhould  reign, 
fo  ^tis  the  defire  of  my  foul,  to  make  this  name  of  his  to  be  remem- 
bered to  all  generations :  O  !  let  grace  wear  the  crown,  and  fway 
the  fcepter  for  ever  ;  and  let  all  the  Hallelujahs  of  the  higher  houfe 
he  to  the  praife  of  the  glory  of  his  grace.  Thirdly.,  O  !  blefTed  be 
God,  will  the  foul  fay,  that  in  Chrill  he  has  blotted  out  all  mine  in- 
iquities, as  a  cloudy  and  as  a  thick  cloud.  There  was  a  cloud  of  Cm 
pregnant  with  wrath  hovering  above  my  head,  but  in  Chrift  I  fee 
itfcattered  ;  fVe  have  redemption  in  his  blood,  even  the  forgivenefs 
of  fins  ;  and  therefore,  Blefs  the  Lord,  O  my  foul,  and  all  that  is  with- 
in me,  blefs  his  holy  name,  who  pardoneth  all  thine  iniquities.  Fourth  - 
/}',  O  I  blefTed  be  God,  will  the  foul  fay,  that  in  Chrifl  I  am  bieflcdi 
withanevcr'afling  and  law-binding  righteoufnefs  ;  Chrifr,  my 
ever-blelied  furety,  he  ivas  made  under  the  /a-uj^and  has  magnified  it, 

anl 


p5  Christ   in   the   Believers  Arms. 

mid  made  it  honourable ;  and  the  Lord  is  well  pkafedfor  his  right eouf- 
ncfsfahe ;  and  in  him,  and  through  him,  the  right eoufnefs  of  the  laiv  is 
fulfilled  in  me;  and  therefore,  I  mil  greatly  rejoice  in  the  Lord,  my 
foul  floallbe  joyful  in  my  God,  who  hath  clothed  me  with  the  garments 
of  falvation,  and  covered  me  zvith  the  robes  of  righteoifnefs,  as  a  bride- 
groom decketh  himfelf  with  ornaments,  and  as  a  bride  adorneth  her  [elf 
with  jewels,  Ifa.  6i.  lo.  Fifthly ,  O !  blefTed  be  God,  will  the  Ibul 
fay,  that  in  Chrifl  he  is  become  a  father  to  the  fatherlefs,  and  blef- 
fed  me  with  the  bleffing  of  adoption  and  fonlhip.  I  may  feal  it 
from  my  experience,  thd.t  in  him  the  fat herlefs  find  mercy.  I  was 
like  an  OLitcaft  infant,  and  helplefs  orphan,  but  the  everlafiiiig  fa- 
ther took  me  up,  and  gave  me  a  name  andaplace  in  his  houfe,  and  within 
fyis  walls,  even  an  everlafting  name,  thatfJjall  not  be  cut  off.  Behold^ 
what  manner  of  love  is  this,  that  the  father  hath  beftowedupon  me,  that 
IfioouldbecalledafonofGod;  i  John  3.  i.  Sixthly,  O  !  glory  to 
God,  will  the  foul  fay,  for  the  open  door  of  accefs  into  the  holied, 
by  the  blood  of  Jefus.  The  door  was  once  barred  againfl:  me,  and 
all  ^^/(^?7z's  poflerity,  by  the  breach  of  the  firft  covenant  ;  but  in 
Chriftitis  again  opened,  fo  that  we  may  come  with  boldnefs  to  a 
throne  of  grace,  for  grace  andmercy  to  help  in  time  of  need  :  An  in- 
carnate Deity  is  now  become  the  way  to  God  and  glory.  I  might 
tell  you  of  many  other  bleffings  that  the  foul  is  ready  to  blefs  God 
for,  when  it  gets  Chrift  in  the  arms  of  faith  ;  but  Idonotinfifl:.  I 
conclude  this  head,  by  referring  you  to  two  or  three  fcriptural 
fongs,  which  will  readily  occur  in  fuch  a  cafe,  i  Pet.  i.  3.  Bleffed 
be  the  God  and  father  of  our  Lord  Jefus  Chrift,  who,  according  to  his 
abundant  mercy,  hath  begotten  us  again  to  a  lively  hope  by  the  refurrec-. 
tlon  of  Jefus  Chrift  from  the  dead,  to  an  inheritance  incorruptible  and 
undefiled,  and  that  fadeth  not  away,  &c.  Another  you  have,  Ro?n.  8; 
33.  to  theend  of  the  chapter,  zvhocan  lay  any  thing  to  the  charge  of 
God's  eled;,&:c.  A  third  you  have,  i  Cor.  15.  ss^  56.  O  death  ! 
were  is  thy  fling  ?  O  grave!  %\)here  is  thy  victory  ?  &c.  Another, 
with  which  I  conclude  this  head,  is  that  which  concludes  the 
Bible,  Rev.  22.  20.  Evenfo  come  Lord  Jefus. 

The  third  tiling  propofed  was,  to  enquire  whence  it  is,  that 
faith's  embraces  of  Chrift  doth  thus  fill  the  mouth  with  praife  ? 
Anfwer(i.)  This  flowsfrom  the  certainty  that  is  in  faith.  Faith 
is  not  a  doubting  grace  ;  no,  doubts  and  jealoufies  vaniili  before 
it,  as  the  clouds  and  darknefsof  the  night  do  vanifli  at  the  appear- 
ance of  the  fun  ;  and  the  certainty  offaithilowsfrom  the  ftabi- 
lityofthefe  foundations  upon  which  it  builds,  which  are  more 
firm  that  the  pillars  of  heaven,  and  foundations  of  the  earth  ,-  h 
builds  upon  the  word  of  God,  the  oath  of  God,  the  blood  of  God, 

the 


Christ     in    the    Believer's    Arms.  py 

the  righteoufnefs  of  God, the  power  of  God,  the  veracity  of  God ; 
and  feeing  it  builds  upon  fuch  immovable  foundations,  how  can 
itmifs,  tohavea  certainty  in  it  proportioned,  in  fome  meafure, 
unto  the  grounds  upon  which  it  ftands  ?  And  hence  it  comes,  that 
it  fills  the  mouth  with  praife.  Let  news  be  never  fo  good,  yet,  if 
wehaveno  certainty  in  our  belief  of  them,  it  exceedingly  mars 
ourjoy  and  comfort:  But  now  the  glad  tidings  of  the  Gofpel,  they 
are  no  flying  uncertain  reports  ,*  no,  'tis  God,  that  cannot  lie,  who 
fpeaks,  and  thence  comes  the  certainty  of  faith.  (2.)  This  flows 
from  the  applying  and  appropriating  nature  of  faith,  which  1 
hinted  at  already.  Let  news  be  never  fo  true,  though  never  fo 
great  and  good,  yetifwehaveno  interefl:or  concern  in  them,  it 
mars  the  fweetncfsand  comfort  of  them.  Tell  a  poor  man  of 
mountains  of  gold  and  filver,  what  relief  will  that  afford  him,  if  he 
hath  no  accefs  thereto,  orinterefl  therein?  But  tell  him  that  all 
thefe  treafures  are  his,  and  that  he  has  the  owner's  warrant  and 
command  to  take  and  ufe  them  as  his  own,  this  will  make  him  re- 
joice indeed.  Tell  a  hungry  and  llarving  man  of  a  rich  feafl:  or 
banquet,  what  is  that  to  him,  if  he  be  not  allowed  to  tafl;e  it  ?  Tell 
a  naked  man,  expofed  to  the  injuries  of  the  wind  and  weath  er,  of 
fine  robes,  and  excellent  garments,  what  will  it  avail  him,  if  they 
be  not  for  him,  or  for  his  ufe?  But  tell  the  hungry  man,  that  the 
feafl;  is  for  him,  and  naked  man,  that  the  clothing  is  for  him,  this 
will  create  joy  and  triumph.  So  here  the  Gofpel-report  doth  not 
tell  us  of  a  Saviour  and  Salvation  that  we  have  no  intereft  in,  no, 
but  it  tells  us,  that  to  us  is  the  "uoord  of  this  Sahationfent ;  that  to  us  is 
this  Child  born,  and  this  Son  given ;  that  he  is  made  of  God  unto  us  ivif- 
dom^righteoufnefs y  fan ctifi cation  andredemption ;  and  that  as  the  great 
truflee  of  hea\'en,  he  received  gifts  for  men^  yea,  for  the  rebellious  al- 
fo.  Now,  faith  accordingly,  applies  all  thefe  good  news,  this 
Saviour,  and  his  whole  falvation,  to  itfelf  in  particular ;  and  hence 
it  comes,  tliat  it  fills  the  heart  with  joy, and  the  tongue  with  praife. 
(3.)  This  flows  from  that  fcnflble  afliirancc  of  God's  love,  and  of 
grace  and  falvation,  which  commonly  follows  upon  believing  ; 
according  to  what  you  have,  Eph.  1.13.  After  that  ye  believed^  ye 
ivere  fealed'mith  the  holy  Spirit  of  promife.  '  There  is  a  certainty  of 
fenfe,  which  very  frequently  accompanies  or  follows  upon  the 
certainty  of  faith,  as  a  natural  fruit  of  it,  and  yet  is  not  of  the  na- 
ture and  cflence  of  it,  becaufe  there  may  be  true  faith  where  there 
is  not  this  fenfible  or  reflex  aiTurance  of  grace  and  falvation.  Ilie 
certainty  of  faith  is  built  upon  the  word  of  God,  the  record  of 
God,  and  promile  of  God,  which  is  a  believing,  becaufe  God  hath 
fpoken,  Pfal  60.  6,  7.  compared,-  God  had  made  a  promifeof 

H  the 


98  Christ  in  the  Believers  Arms. 

the  kingdom  io  David',  Godhathfpokenin  his  holinefs,  faith  he,  / 
will  rejoice;  and  in  the  faith  of  this  word  of  promife,  he  fpeaks 
with  llich  certainty^  as  if  he  were  ah-eady  in  pofleffion ;  Gilead  is 
mine,  Manafleh  is  mine,  &c.  But  now  the  certainty  of  fenfe 
is  a  knowing  chat  we  have  believed,  or  the  foiir.s  reflefting 
upon  its  own  a6l  of  beheving.  The  certainty  of  faith  is  like 
the  certainty  that  a  man  hath  of  his  money  in  a  good  and  fufficient 
bond,  or  the  certainty  that  a  man  hath  of  his  eftate,  by  a  good  and 
fufficient  charter.  He  refls  upon  his  bonds  and  charters  as  good 
fecurities  to  him.  But  the  certainty  of  fenfe  is  like  the  certainty 
that  a  man  hath  of  his  money,  when  he  is  handling  it  with  his  fin- 
gers, or  taking  in  his  rents.  By  the  certainty  of  faith,  Abraham 
believed,  without  daggering,  becaufe  he  had  God's  word  of  pro- 
mife for  it ;  but,  by  the  certainty  of  fenfe  he  knew  it,  when  he  faw 
Sarah  delivered  of  his  fon  Ifaac,  and  got  him  in  his  arms.  Now, 
I  fay,  faith  commonly  produces  this  fenfible  afllirance,  fweet  and 
reviving  experiences  of  the  Lord's  love  to  our  fouls  3"  and  hence 
it  com.es,  that  it  fills  the  mouth  with  praife. 

The /i9f/r?^  thing  was,  The  application  of  the  doclrine.  And 
the  firfhufe  fiiall  be  of  information.  This  doclrine  informs  us, 
(i .)  Of  the  excellency  of  the  grace  of  faith  ;  it  cannot  but  be  an 
excellent  grace,  becaufe  it  embraces  precious  Chrift.  Henceic 
is,  that  God  puts  fuch  an  eftimate  upon  it,  that  he  cares  for  no- 
thing wedo,  if  that  be  wanting;  M^ it  bout  faith  it  is  impojfible  to 
pleafe  God ;  'whatever  is  not  of  faith,  is  Jin.  Suppofe  it  were  pof- 
fible  for  a  man  to  attain  fuch  a  pitch  of  morality,  as  tohe  touch- 
ing the  laiv  blamelefs ;  yet  all  his  obedience,  moral  and  religious, 
ftands  for  a  cypher  in  God's  reckoning  ;  yea,  is  like  the  cutting 
off  a  dogs  necky  and  the  offering  of  fimnes  blood  upon  God's  altar,  if 
faith  be  v/anting.  Thus  then,  1  fay,  faith  is  an  excellent  grace  of 
abfolute  neceffity,  in  order  to  our  acceptance  before  God;  only 
let  it  be  here  carefully  remembred,  that 'tis  not  the  a6l  of  faith, 
but  its  glorious  and  ever-bleifed  objeft,  Jefus  Chrifl-,  whom  it  em- 
braces, that  renders  us  acceptable  unto  God.  In  point  of  accep- 
tance, faith  renounces  its  own  aftings,  and  looks /or  acceptance 
only  in  the  beloved;  it  rejoiccth  in  Chriji  Jefus  only ,  and  hath  no  confi- 
dence in  the  flejh.  2.  See,  from  this  do6trine,  what  a  happy  ahd 
privileged  perfjn  the  believer  is;  he  gees  Chrill  the  lamb  of  God 
in  the  embraces  of  liis  foul  :  And,  O  /  what  can  the  moll;  en- 
larged heart  or  foul  of  man  wifii  for  more?  This  was  the  one 
Thing  ilvdt  David defired^Pfal.  27.4.  Wereadofonejn  theGof- 
pel.  that  faid  to  Chrift,  BlelJed  is  the  ■womb  that  bare  thee,  atidthepaps 
that  gave  thee  fuck;  to  which  CArf/^anfwered,  Tea,  rather,  bleffedare 


Christ  in  the  Believer's  Arms.  99 

they  that  hear  the  "joord  of  God,  S  keep  /f,Lu]:.i  1.27328.  A  nd,who  are 
they  that  hear  the  word  of  God,  and  keep  it,  but  believers,  who 
have  him  formed  in  their  hearts,  and  clafpedin  the  arms  of  faith? 
for  he  that  thus  hath  the  Son,  hath  life.  And  concerning  fuch,  1 
may  fay,  as  Mojes  faid  concerning  Ifrael,  Deut.  33.24.  Happy  art 
thou,  O  Ifrael !  ivbo  is  like  unto  thee,  O  people  faved  by  the  Lord  ?  No- 
tice the  expreflion,  they  are  a  people  already  faved, f/;^}/  have  ever- 
lafling  life ;  that  day  that  Chrifl  comes  into  the  heart,  the  favation 
ofGod  comes,  as 'tis  faid  to  Z^cc/^^/r,  This  day  is  fahation  come  to 
thyhoufe.  (3.)  See,  from  this  do6lrine,  the  true  way  of  joy  and 
comfort  ;  perhaps  there  may  be  fome  poor  foul  going  mourning 
"Without  the  fun,  faying,  O  that  it  were  mth  me  as  in  months  paft ;  once 
inaday,  1  thought  I  could  fay,  The  candle  of  the  Lord  jUned  upon  my 
head  ;  but,  alas  !  now  the  fcene  is  altered,  the  Comforter  than 
fliould  relieve  my  foul  is  far  from  me,  how  fliall  I  recover  my  wor- 
ted  joy  in  the  Lord?  Well,  here  is  the  way  to  it,  go  forthoutof 
yourfclves,  by  a  dire6l  atl  of  faith ;  take  Chrift  a-new,  in  the  em- 
braces of  your  fouls,  upon  the  free  call  and  offer  of  the  Gofpel, 
and  with  Simeon  ye  fliall  be  made  to  blefs  God.  It  is  the  wreck  of 
the  comfort  of  the  generality  of  God's  people,  in  our  day,  that 
they  continue  poring  within  themfelves,  upon  their  graces,  their 
frames,their  experiences,their  attainments,  without  going  forth, 
by  faith,  unto  the  fulnefs  of  a  Redeemer  for  relief  :  And  while 
"we  do  fo,  we  are  juft  like  mariners  at  fea,  while  they  fail  a- 
mong  {hallow  waters,  near  the  fliore,  they  are  always  afraid 
of  flriking  upon  the  rocks,  or  running  upon  fands,  becaufe 
they  want  depth  of  water  ;  but  when  they  launch  forth  in- 
to the  main  ocean.,  they  are  delivered  of  their  fears,  being 
carried  far  above  rocks  and  fands  :  So,  while  the  believer 
continues  among  the  fliallow  water  of  his  graces,  duties,  experi- 
ences and  attainments,  he  cannot  mifs  to  be  harafTed  with  con- 
tinual fears,  becaufe  the  waters  of  divine  grace  are  but  at  ebb, 
while  we  flay  there  ;  butwhenby  faith  we  launch  out  into  that 
full  ocean  ofgracethatisin  Chrifl,  then  fears, doubts  and  perplex- 
ities vanifli  :  The  foul  is  carried  up  above  ail  thefe,  being  flrong, 
not  in  the  created  grace  that  is  in  itfelf,  but  in  the  grace  that  is  in 
Jefus  Chrifl,  in  whom  dwells  all  the  fulnefs  of  the  God-head.  So 
then,  I  fay,  if  ye  would  furmount  your  fears,and  recover  your  joy 
and  comfort  in  theLord,fl:udy  to  live  by  faith  upon  the  Son  of 
God;  {'oTwearefilledivithjcy  andpeace  in  heUeviufr.  (4.)  From 
this  doftrine  we  may  may  gather,  what  a  delightfomc  place  hea- 
ven will  be,  where  the  foul  ihall  live  in  Chrifl's  embraces  forever. 
If  the  believer's  heart  be  fo  refreflied  when  he  gets  Chrift  cmbru, 

H  2  ccd 


\ 


xoo  Christ   in  the   Believer's  Arms. 

ced  by  faith,what  over-powering  floods  of  joy  muflflow  upon  his 
foul,  when  he  comes  to  immediate  fruition,  where  no  clouds  fhall 
ever  intercept  the  rays  of  the  Sun  of  righteoufnefs  from  him,thro'^ 
anendlefs  eternity.  No  wonder,  tho'  fometimes  the  believer 
break  forth  into  fuch  longing  expreffions,  when  he  thinks  of  im- 
mediate enjoyment,  as  that  oiFaiil,  Idefire  tobedijjhhed,  and  to  be 
iX)ith  Chrifty  which  is  beji  of  all. 

Ufe  l\.  may  beoftrial.    Sirs,  you  have  been  in  the  temple  this 
day  ;  I  would  ask,  have  you  fedri  the  Lord's  MeJJiah  there  ?  Have 
you  got  him,  like  Simeon^  in  the  arms  and  embraces  of  faith  ?  O  ! 
fay  you,  how  fliall  I  know  if  I  ever  had  him  in  my  arms  ?  For  an- 
fwer,  take  thefe  following  things  as  marks,     ifi.  If  ever  ye  have 
embraced  Chrift,  Chrift  has  embraced  you  firft ;  for  there  is  a 
mutual  embracing  betwixt  Chrift  &  the  believer,  and  it  begins  on 
Chrifh's  fide ;  he  firft  takes  hold  of  th^  foul  by  his  Spirit,before  the 
foul  takes  hol4  of  him  by  faith,  Phil.  3.12.  I  follow  after,  if  that  I 
may  apprehend  that  for  which  alfo  I  am  apprehended  of  Chrift  Jefus, 
O  !  will  the  foul  fay,  I  was  wandering,  like  a  loft  flieep,  among 
the  mountains  of  vanity,  I  had  gone  into  a  far  country  with  the 
prodigal,and  never  had  a  thought  of  Chrift,till  he  by  his  fevereign 
grace  held  and  drew  me,  with  the  cords  of  vi6lorious  love  and 
grace,and  then  my  heart  laid  hold  and  apprehended  him :  Never 
a  foul  yet  came  really  to  believe  in  Chrift,  but  will  be  ready  to  own 
thatit  was  not  free- will,  but  free-grace  that  began  the  work:  A^o 
man  can  come  to  fne,  except  the  Father  which  hath fent  me  draw  him. 
2dly,  If  ever  ye  had  Chrift  really  in  the  embraces  of  faith,  you  have 
been  made  to  quit  the  embraces  of  other  lovers  ;    Ephraim  floall 
fay,  IVhat  have  I  any  more  to  do  with  idols  ?     Particularly,  ye  have 
been  made  to  part  with  the  law,  as  a  husband,  Rom.  7. 4.     Te  are 
dead  to  the  law,  by  the  body  of  Chrift ,  that  ye  may  be  married  to  a  better 
husband,  even  to  him  that  is  raifedfrom  the  dead.    O,  Sirs  !   'tis  a  har- 
der bufmefs  than  many  are  aware  of,  to  make  a  divorce  between 
a  linner  and  the  law,  fo  as  to  make  him  renounce  all  hopes  of 
falvation  and  righteoufnefs  from  that  corner.     It  is  much  eafier, 
to  pull  his  lufts  out  of  his  arms,  than  to  pull  the  law,  as  a  husband, 
out  of  his  embraces  ;  and  thereafon  ofthisis  plain,  becaufe  the 
law  gives  a  promife  of  life  to  them  that  obey  it  ;  He  that  doth  thefe 
things,  fhill  live  in  them  ;  which  fin  and  luft  cannot  do,  in  regard 
they  carry  the  ftamp  of  hell  and  wrath  vifibly  upon  them,  to  the 
eyeof  a  natural  confcience  :  So  that 'tis  much  eafier  to  convince 
a  man  that  his  fm  is  an  evil  thing,  than  to  convince  him  that  his 
righteoufnefs  isfo  :  hence  Chrift  tells  the  Pharifees,  thefe  felf- 
hghteuus  wretches,  that  Publicans  and  Plarlots  iliouJd  enter  into 

the 


Christ  in  the  Believers  Arms.  loi 

the  kingdom  of  God  before  them ;  Publicans  and  Harlots  and 
fiich  fort  of  perfons,  lie  more  open  unto  the  Iharp  arrows  of  con- 
vi6lion,  than  fglf-righteous  perfons,  who  make,  as  it  were,  a  bari- 
cadoofthe  law  icfeif,  and  their  obedience  to  it,  behind  which 
they  lie  intrenched,  and  fortified  againil  all  the  curfes  and  threat- 
nings  of  the  law,  that  are  denounced  againfl:  them:  They  flill  take 
the  law,  for  a  friend,  while  they  obey  it  as  well  as  they  can ;  never 
dreamingtnatnothingwillfatisfy  thelaw,  butan  obedience  that 
is  every  way  complete.  But,  now  I  fay,  if  ever  ye  have  embra- 
ced Chrift,  ye  have  been  made  to  part  with  tthe  law  as  a  covenant, 
and  with  your  own  righteoufnefs  by  the  law,  as  filthy  rags,  faying 
with  Paul,  /,  through  the  law,  am  dead  to  the  law.  At  the  fame  time 
thatthefoul  quits  the  embraces  of  the  law,  as  a  husband,  it  parts 
with  other  lovers  alfo.  The  firfl  view  of  Chrift  by  faith,  makes 
all  the  twinkling  flars  of  created  enjoyments  to  vanifli  and  dif- 
appear  ,*  fo  that  the  foul  joins  ifTue  with  David,  Pfal.  73.  25. 
Whom  have  I  in  heaven  but  thee,  &c.  o^dly,  If  ever  Chriil  was  in  the 
embracesof  thy  foul,  thou  mayeft  know  it,  by  the  defirable  con- 
comitants and  efFefts  thereof ;  I  fliall  not  ftand  upon  them,  only, 
in  fo  many  words,  youreflimateofChriflwillbe  raifed,  Fortoyou 
that  believe,  he  is  precious  :  Your  love  to  him  will  be  infiamed, 
for  faith  worketh  by  love;  Your  joy  and  peace  will  be  increafed, 
for,  believing,  we  rejoice  with  joy  unfpeakable,  and  full  of  glory  : 
Heart-holinefs  will  be  promoted,  for  faith  purifieth  the  heart  : 
And,  in  a  word,  your  fouls  will  make  their  boaft  in  him,  for 
in  him  flmll  all  the  feed  of  Ifrael  be  jujiified,  and  fJjall  glory. 

Ufe  III.  (hall  be  of  exhortation  to  all  in  general.  Sirs,  before 
we  part  this  evening,  I  would  fain  have  every  foul  hearing  me, 
going  home  with  the  great  MeJJiah,  the  Son  of  God,  in  the  arms 
and  embraces  of  their  fouls;  and  then  I  amfure  yefliould  go  a- 
way,  bleffing  God  that  ye  ever  came  here.  We  mud  deal  with 
you  asreafonable  creatures,  andperfwade  you  in  a  moral  way  ; 
and,  when  we  are  fo  doing,  look  up  to  God  for  the  concurring  ef- 
ficacy of  his  Holy  Spirit,  whofe  prerogative  it  is  to  perfuade  and 
enable  you  to  embrace  Jefus  Chrifb,  as  he  is  offered  to  you  in  the 
Gofpel;  and  therefore,  by  way  of  motive,  confider,  (i.)The 
abfolute  need  ye  have  of  this  Chrifl,  whom  we  ofrer  unto  you. 
Without  him,  ye  are  condemned  already ;  without  him,  ye  are  with- 
out God  in  the  world,  God  is  angry  with  you  every  day ;  the  law  and 
jufticeof  God,  like  the  avenger  of  blood,  ispurfuing  you;  and 
therefore,  O  fmners,  flee  to  a  Saviour :  Turn  to  y our Jtrong- hold,  ye 
prifoners  ofljope.  (2.)  Confider  the  matchlefs  excellency  of  that 
Saviour  whom  we  call  you  to  embrace.  Angels  and  men  are  at 
/  H  q  an 


io2  Christ  in  the  Believer's  Anns. 

an  everlafling  jfland,  to  fpeak  of  his  worth  and  glory  ;  he  is  bef! 
known  by  his  own  and  his  father's  teflimony  concerning  him  ; 
and  if  ye  would  know  the  record  of  God  concernk?,g  him,  fearch 
the  Scriptures,  for  thefe  are  they  that  teftify  of  him ;  'tis  in  this 
glafsthat  we  behold  his  glory,  as  of  the  only  begotten  of  the  father y 
full  of  grace  and  truth.     1  defpair  that  ever  a  finner  w  ill  embrace 
Chrili,  'till  there  be  a  true  knowledge  of  his  perfonal  excellency 
as  hmnanuel,  God-man.     There  is  a  feeing  of  the  Son,  which,  in 
order  of  nature,  although  not  in  order  of  time,  goes^ before  the 
foul's  believing  in  him,  John6./\.o.     (3.)   Confider  the  ability 
and  fufEciency  of  this  Saviour  whom  we  call  you  to  embrace  ; 
take  the  Father's  teflimony  of  his  ability,  Pfal.  89. 20.  /  have  laid 
help  upon  one  that  is  mighty:  Take  his  own  teftimony,  If  a.  63,  i. 
take  the  Spirit's  teftimony,  in  the  mouth  of  the  Apoftle  Paul, 
Heb.  7. 25.  declaring  him  able  to  fave  to  the  uttermoji,  all  that  come 
to  God  by  him.     Thus  ye  have  the  three  that  bear  record  in  hea- 
ven attefting  the  fufficien  cy  of  this  Saviour.     O  then  fet  to  your 
fcal,  that  God  is  true,  by  believing  the  record  that  God  gives  of  his' 
Son',  for  if  ye  do  not,  your  unbelief  gives  the  lie  unco  a  whole 
Trinity,  i  J^&h.  5. 10, 1 1.     (4.)  Confider  that  this  fufficient  Sa- 
viour is  the  SENT  of  God.     'Ihis  is  a  defignation  given  to  Chrift 
thirty  or  forty  times  in  the  Gofpel,  according  to  ^obn,  and  the  or- 
dinary argument  with  which  Chrifl  perfwades  flnners  to  embrace 
and  receive  him ;  and  nothing  could  have  greater  influence  than 
this  defignation,  if  the  weight  of  it  were  but  duly  weighed.  O  ! 
confider  in  what  quality  and  capacity  his  Father  has  fent  him. 
Shall  not  God's  ambassador-extraordinary  get  a  hearing,among 
acompany  of  condemned  rebels?  He  is  fent  as  a  redeemer,  to 
fet  at  liberty  the  captives;  andfhallnot  captives  embrace  him  ? 
He  is  fent  as  a  furety,  and  will  not  infolvents  and  bankrupts  em*' 
brace  a  furety  ?  He  is  fent  as  a  phyfician,  and  will  not  the  wound- 
ed and  difeafed  finner  embrace  him,  and  his  healing-balm  ?  ^c. 
(5.)  Confider  that  his  heart  and  his  arms  are  open,  and  ready  to 
embrace  all  that  are  willing  to  be  embraced  by  him.     O  /  may 
the  foul  fay,  fain  would  I  embrace  him,  but  I  doubt  of  his  willing- 
nefs  to  embrace  me.     I  tell  you  good  news,  he  is  more  willing  tO' 
embrace  you,  by  far^^  than  you  are  to  be  embraced  by  him.    He 
fays  he  is  willing,  and  you  may  believe  his  word,  for  he  is  the- 
AMEN,  FAiTHFiTL  and  TRUE  WITNESS;  and  he  fay  s,  that  he  will  Call 
out  none  that  come  unto  him.    .Pie  fwears  he  is  willing,  and  will 
ye  not  believe  his  oath  ?  Ezek.  33. 1 1.  As  Hive,  Ihavenopkafure 
in  the  deathof  fmners,  faith  the  Lord..     Pray  tell  me,  why  did  he, 
•engage  from  eternity , and  voluntarily  give  his  hand  co  the  Father, 

in 


Christ  in   the  Believer's  Arms.  103 

in  the  counfel  of  peace,  faying,  Lo  I  I  come,  I  delight  to  do  thy  wlily 
O  tny  God  ?  Why  did  he  aflume  the  nature  of  man,  and  the  finlefs 
infirmities  thereof?  Why  did  he,  that  is  the  great  Law-giver, 
fubjeft  himfelf  unto  his  own  law  ?  Why  did  he,  that  is  the  Lord 
of  Hfe  and  glory,  fubmit  to  the  ftroke  of  death  ignominioufly  up- 
on a  crofs;  why  doth  he  fend  out  his  minifterstoyou,  with  call 
upon  call?  Why  doth  he  wait  all  the  day  long,  faying,  behold 
me,  behold  me  ?  Why  doth  he  expoftulate  the  matter  with  you  ? 
Why  is  he  grieved  at  the  obflinacy  of  your  hearts,  if  he  be  not 
willing  that  ye  fliould  embrace  him  ?  For  the  Lord's  fake  there- 
fore, confider  thefe  things,  and  do  not  reje6l  the  coimfelof  God 
againftyourfelves.  (6.)  Confider  what  a  glorious  train  and  re- 
tinue of  bleflings  come  along  with  him,  when  he  is  embraced  in 
the  arms  of  faith ;  fuchas  pardonof  fin,i/(?Z?.  8- and  A't/?;  Peace 
with  God,  Rom.  5.  i.  A  complete  juflifyingrighteoufnefs,  Rom, 
8.  3,  4.  Adoption  andSonlliip,  Johni.12.  San6]:ification, both 
in  the  root  and  fruit  of  it,  i  Cor.  1.  30.  Saving-knowledge  of 
God,  and  the  myfteries  of  his  covenant,  2  Cor.  4.  6.  The  crown 
of  eternal  glory  at  lafl,  John  3.16.  All  thefe  might  be  particular- 
ly enlarged  on ;  butl  don't  infift,  but  proceed  to  obviate  fome 
objeftions  that  fome  may  make  againfl  complying  with  this 
exhortation. 

OhjeSt.  I.  .Some poor  foul  may  be  ready  to  fay.  Gladly  would 
i.  embrace  Chrift,  with  my  very  foul ;  but  ftill  I  entertain  a  jealou- 
fy  of  my  right  and  warrant  to  meddle  with  the  unfpeakable  gifc 
of  God,-  he  is  fucha  great  good,  that  lam  afraid  it  be  butpre- 
fumption  in  me  to  attempt  the  embracing  of  him.  Now,  for  re- 
moving any  jealoufies  of  this  nature,  I  {hall  lay  before  you  a  few 
of  thefe  warrants,  upon  which  a  loft  finner  may  receive  and  em- 
brace this  Saviour,  ift.  Let  defperate  and  abfolute  neceffity  be 
your  warrant:  Ye  muft  either  door  die;  there  is  no  raids :  He 
that  believe! h,  /Jjallbe  faved;  he  that  believeth  not,  Jhall  be  damned. 
Donotftandtodifputethe  matter,-  there  is  no  time,  no  not  one 
moment  of  time,  wherein  a  man  is  allowed  to  tofs  this  queftion  in 
his  breaft,  after  the  revelation  of  Chrift  to  him  in  the  Gofpel ; 
fliall  1  believe,  or  (hall  I  not  ?  Or  if  ye  will  difpute  the  matter,  will 
ye  argue,  as  the  Samaritan  lepers  did ;  If  we  fit  jlillhere  %veperilh ; 
hut  if  we  go  into  the  camp  of  the  Ai^yrhm,  per  adventure  weflMlllive : 
So  ye,  if  ye  fit  fi:ill  in  this  finful  and  miferable  condition,  without 
God,  and  without  Chrift  in  the  world,  we  unavoidably  perifli; 
but  if  we  throw  ourfelves  into  the  arms  of  a  redeemer,  and  upon 
themercy  of  Godin  him,  beyond  peradventure  welhallbe  fav- 
ed: And  therefore,  I  f^.y,  let  abfolute  necelTity  be  your  warrant. 

H  4  2dly, 


104  Christ   m  the   Believer's  Arms. 

2dly,  Venture  to  embrace  this  Saviour  in  the  arms  of  faith  upon 
the  warrant  of  the  very  defign  of  his  Incarnation ;  Why  is  there 
a  Saviour  provided?  Why  was  hemanifefledin  the  flefh?  Up- 
on what  errand  was  he  fent  into  the  world,  but  tofeek  andfave  that 
■which  was  loft.     Well,  fince  this  is  the  very  defign  of  God  in  gi- 
ving a  Saviour,  that  fmners  might  be  faved  by  him ;  what  can  be 
more  agreeable  unto  him,  or  his  Father  that  fent  him,  than  that 
a  lofl  linner  fhould  embrace  and  receive  him  ?     s^/y,  Let  the 
revelation  of  this  incarnate  Deity,  in  the  glorious  Gofpel,  be  your 
warrant  to  embrace  and  receive  him,*  a  bare  revelation  of  a  Sa- 
viour, without  any  more,  is  enough  to  induce  a  finnerto  believe 
in  him.     Why  was  the  brazen  ferpent  in  the  wildernefs  lifted  up 
on  the  pole,  but  that  every  one  in  the  camp  of  i/;-^^/,  who  were 
ftung  with  the  fiery  ferpents,  might  look  unto  it,  and  be  healed? 
The  very  lifting  up  of  the  brazen  ferpent,  was  a  fufficient  warrant 
to  any  man  to  look  to  it :  So  the  fonof  man  his  being  lifted  up 
on  the  pole  of  the  everlafling  Gofpel,  warrants  every  man  to  be- 
lieve in  him,  ^ohn  3.  14,  15.     4-thly^  Befides  the  revelation  of 
ChriH:,  ye  have  a  full,  free,  and  unhampered  offer  of  him,'  in  the 
external  call  of  the  Gofpel ;  and  this  diredled  to  every  one,  with- 
out exception,  7^5.55.  1,2,3.  Rev. 22.11.  Marki6.  15.  Prov. 
8.4.     Sirs,  we  offer  a  Chrifl  to  you,  and  the  whole  fulnefs  of 
grace  and  glory,  merit  and  fpirit  that  is  in  him,  as  the  free  gift  of 
God,  without  the  money  and  price  of  your  own  works  and  qual^ 
fications ;  if  ye  bring  any  fuch  price,  to  make  a  purchafe  of  the 
pearl  of  price,  ye  fliall  lofe  him  for  ever :  God  loves  to  give  his 
Chrift  freely,  but  he  fcornsto  receive  any  thing  for  him.     Let 
this  then  be  your  warrant,  that  Chrift  is  gifted  and  offered  of  God 
in  this  Gofpel ;  and  let  it  be  remembered,  that  in  the  matter  of  a 
gift,  there  is  no  difference  between  man  and  man  :  The  pooreft, 
as  well  as  the  richell,  may  receive  a  gift  prefented  unto  him,-  a 
condemned  malefactor  has  as  good  a  right  to  receive  a  gift  pre- 
fented unto  him  by  the  king,as  the  greatefl  favourite  in  the  court: 
his  being  a  guilty  criminal  is  no  prejudice  at  all  to  his  receiving  a 
gift ;  yea,  his  being  fo,  qualifies  him  for  receiving  the  pardon.  So 
here,  Chrift's  being  the  gift  of  God,  freely  offered  &  prefented^ 
warrants  the  finnerto  receive  him  without  refpedt  to  any  qualifi- 
cations but  that  of  his  being  a  fmner  :  Hunger  is  the  befl  difpofmg 
qualification  for  meat,  nakednefs  fits  a  man  for  clothing,^?^.  And 
thatChrill;  feeks  no  other  qual)fications,is  evident  from  his  counfel 
to  Laodlcea^  Rev.  3. 17,  18.  Thou  art  wretched)andmiferable,and-na- 
Led,  and  poor  y  and  blind ;  I  counfel  thee  to  buy  ofmc  gold,  white  raiment, 
(ind  eye  fahc-     Stbly,  Ye  have  not  only  an  offe?  of  Chrift,  but  aa 

exprefs 


Christ  in  the  Believer's  Arms.  105 

exprefs  command,  requiring  you  to  embrace  him,  for  your  war- 
rant, I  John  3.23.     This  is  his  commandment.  That  ye  believe  in  the 
name  of  his  Son  Jejus  Chrifi.     Sirs,  'tis  not  a  thing  left  opcional  to 
you,  toembraceChriftornot,  asyepleafe;  no,  ye  are  concluded 
under  a  law,  fenced  with  the  fevereft  penalty.  He  that  believeth  not 
is  condemned  already^  and  the  wrath  of  God  abideth  on  him.     Th  e  un- 
believing fmnercounter-afts  theauthority  of  heaven;  and  thus 
ruflies  upon  God's  neck,  and  the  thick  bojfes  of  his  buckler.     Ye  have 
no  reafon  to  doubt,  but  that  the  command  of  believing  is  to  you : 
for  if  ye  were  not  commanded  to  believe,  your  unbelief  could  not 
be  your  fin  :  Where  there  is  no  law,  there  is  no  tranfgrejfion.     Ye 
do  not  doubt  but  ye  are  commanded,  by  the  word  of  God,  to 
read,  hear,  pray,  fan6lifythe  fabbath,and  to  perform  the  other 
duties  of  the  moral  law;  and  becaufe  they  are  commanded,  ye 
mint  at  obedience :  Now,  believing  is  as  peremptorily  enjoined, 
yea,  rather  more  than  any  other  duty,  inafmuch  as  the  fuccefsful 
and  acceptable  performance  of  all  other  duties  depends  upon  it ; 
and  therefore  do  not  Hand  difputing  your  warrant,  againft  the  ex- 
prefs authority  of  heaven.    6thly,  Befides  the  command  of  God, 
ye  have  a  promife  of  welcome,  to  encourage  you  in  believing, 
Joh.  6.  37.  Him  that  comet  h  to  me^  I  will  in  no  wife  cafl  out,  John  3  - 
J  6.  Whofoever  believeth  in  him,  f hall  not  periflo^  but  have  everlafling 
life  :  Bnt,  fay  ye,  Thefe  promifes  maybe  toothers,  and  not  to 
me ;  I  anfvver,  the  promife  is  indorfed  to  you,  directed  to  you  in 
the  external  call  and  difpenfation  of  the  Gofpel,  A^s  2.  39. 
There  the  Apoftle  is  preaching  to  a  company  of  men,  whofe 
hands  hath  lately  been  dipcin  the  bloodof  the-Sonof  God;  he 
calls  them  to  faith  and  repentance :  By  what  argument  does  he  en- 
force the  exhortation  ?  Why,  he  tells  them.  The  promife  is  to  you, 
and  your  children^  and  to  all  that  are  afar  off,  and  to  as  many  as  the  Lord 
our  God Pmll call ;  where  'tis  plain,  the  promife  is  extended,  firll  to 
the^^-^ui-,  &  then  to  the  Gentiles.,  who,  at  that  time,  were  afar  off; 
andthen,  indefinitely  both  to  y^'iy  and  Gentile,  to  whom  the  call 
of  the  Gofpel  Ihould  reach  :  the  external  call,  which  is  only  here 
intended,  howfoever  the  Spirit  of  the  Lord  did  internally  concur^ 
being  the  alone  foundation  upon  which  the  promife  is  to  be  recei- 
ved, and  not  the  internal  call  of  one  perfon,  which  can  never  be  a 
warrant  of  believing  to  another  ;  and  therefore,  as  the  Apoftle 
faid  to  them,  fo  fay  I  to  you,  in  the  name  of  God,  the  promife  is  to 
you,  I  mean,  the  promife  of  welcome  ;  JVhofoever  of  you  believeth^ 
jhall  not  peri jh.    This  promife  is  not  made  to  believers  excluGvely 
ofothers,  but  to  every  one  that  hears  the  Gofpel  ;  for  if  fo,  we 
could  call  none  to  believe,  but  fuch  as  have  believed,  which  is 

moll 


io6  Christ  iM  the  Believer's  Anns, 

mort:  abflird.     Well  then,  let  God's  promife  warrant  you  to  be- 
lieve in  Chrill ;  and  if  ye  do  not  think  this  fufficient,  take  his  pro-- 
mife  of  welcome,  ratified  with  his  oath,  Ezek.  33.  ii.  Thefe  being 
the  t'Uio  immutable  things,  wherein  it  is  impojjible  for  God  to  lie.    ythly. 
Let  the  indefinite  and  abfolute  nature  of  the  covenant  of  grace, 
be  5^our  warrant  for  embracing  the  Lord  Jefus.     The  covenant 
ofgrace,asit  lies  in  the  external  difpenfation  of  the  Gofpel,  is 
conceived  in  the  form  of  a  blank  bond,  or  teilamentary  deed, 
where  there  is  room  left  to  every  man  to  fill  up  his  name  by  the 
hand  of  faith  ;  theflrainandtenorofitis, /wi//Z'^  their  God,  and 
theyjloall  be  my  people  ;  1  -will  take  away  theftony  heart,  and  I  will  give 
them  a  heart  offlefh  ;  Iwillfprinkle  them  with  clean  water  ;  Iwillput 
7ny  Spirit  within  them  ;  I  will  be  merciful  to  their  unrighteoufnefs  ;    / 
will fubdue  their  iniquities  :     Where  you  fee  the  grant  runs  in  an 
indefinite  way  ;  no  man's  name  mentioned,  neither  any  by  name 
excluded :  Why,  what  is  the  defign  of  this,  but  that  every  man 
may  be  encouraged  to  fubfcribe  his  name,  or  to  make  application 
thereof  to  his  own  foul,  in  away  of  believing,  by  which  we  are 
faid  to  take  hold  of  God's  covenant  ?  O,  Sirs !  the  covenant  of  grace, 
as  it  lies  in  the  external  difpenfation  of  the  Gofpel  (for  now  I  ab- 
flraft  from  hisfecret  purpofes,  which  are  not  all  themeafure  or 
rule  of  faith)  isjuftlikearope  caflin  among  a  company  of  drow- 
ning men ;    he  that  throws  it  in,  cries  to  every  one  of  them 
to  take  hold  of  the  rope,  promifing  to  draw  them  fafe  on  fiiore  t 
So  God,  in  the  Gofpel-difpenfation,  propofes  his  covenant  to  e- 
very  one  as  a  ground  of  faith  ;  afTuring  them,  that  whofoever 
takes  hold  of  his  covenant,  and  receives  his  Chrift,  whom  he  hath  gi- 
"jen  for  a  covenant  to  the  people,  jloall  not  periflo,  but  have  everlajting 
Ufe.     For  the  Lord's  fake,  do  not  put  this  rope  of  falvation  away 
from  you,  under  a  pretence  that  ye  know  not  if  it  be  dcfigned 
for  you.     Would  ye  not  reckon  it  ridiculous  madnefs,  in  any  of 
thefe  drowning  men  now  mentioned,  to  fall  a  difputing  whether 
the  rope  were  cad  in  tothem,  when  they  are  at  the  very  point  of 
fmkingto  the  bottom?  Would  not  every  one  of  them  gripe  at  it, 
%vith  the  utmofl  ftrength  and  vigour,  without  putting  any  quefti- 
on?  Now  this  is  the  very  cafe,  Ofinner,  thou  art  going  down  to 
the  pit  of  eternal  mifery;  God,  by  his  minifhers,  cries  to  you  to 
take  hold  of  his  rope  of  falvation :  O  then  fee  that  ye  refufe  not 
h..n  that  fpeaketh  from  heaven  ,•  do  not  difpute  yourfelves  away 
from  your  own  mercy,     ^thly.  Let  the  welcome  that  others  hath 
met  with,  in  coming  to  Chrift,  be  your  encouragement  to  ven- 
ture alfo ;  never  any  that  really  came  to  him,  but  they  met  with  a 
kindly  reception.  Ask  the  prodigal  fon ;  d.skMaryMagdaMe,Paul, 

and 


Christ    in  the  Believer's  Jrms,  107 

and  others,  what  entertainment  they  met  with  from  this  Saviour ; 
they  will  be  ready  to  tell  you,  that  they  obtained  mercy-  Now 
the  fame  mercy  that  faved  them,  is  as  ready  to  fave  you.  You 
don't  doubt  but  Mofes,  David,  Peter,  Paul,  and  other  faints  that 
are  now  in  glory,  had  fufficient  warrant  to  believe.  Sirs,  you 
have  the  fame  grounds  of  faith  as  ever  they  had,  the  lame  God, 
the  fame  Saviour,the  fameBible,the  fame  covenant,the  fame  pro- 
mifes,the  fame  faithfulnefs  of  God  to  lean  to,as  ever  they  had;  and 
thefe  Grounds  of  faith  are  fofirm,  that  they  never  difappointed 
any  that  leaned  to  them  ,•  and  therefore  be  encouraged  to  believe 
as  they  did.  O !  how  will  it  gall  and  torment  unbelieving  finners 
in  hell  for  ever,  when  they  fee  others  who  believed  upon  the 
fame  grounds,  that  were  common  to  them  alfo,  fitting  down  in 
the  kingdom  of  heaven,  and  therafelves  fhut  up  in  utter  dark- 
nefs,  with  devils  and  damned  fpirits,  becaufe  of  their  unbelief  ? 
And,  how  will  the  devil  himfelf  upbraid  unbelievers  in  hell,  when 
fallen  under  the  fame  condemnation  with  himfelf,  that  they  had 
fuch  fair  warrants  to  believe  in  Chrift,  which  he  never  had  ? 

Obje^.  2.  You  bid  me  embrace  Chrift,  but,  alas !  he  is  far  away 
out  of  my  reach;  Chrift  is  in  heaven,  how  fliall  I  win  at  him? 
./^w/ber,  Seeing  ye  cannot  come  up  to  Chrift,  Chriflis  come  down 
to  you ;  and  we  bring  him  near  to  you,  in  this  word  of  falvation 
which  we  preach,  T/'^.  46. 12, 13.  Hearken  to  me,  ye  fiout-hearted, 
that  are  far  from  righteoufnefs  ;  I  bring  near  my  right eoufnejs,  it 
fhall  not  he  far  offhand  my  falvation  fhall  not  tarry:  And  therefore^ 
fay  not  in  thine  heart,  TVho  Jloall  afcend  into  heaven,  to  bring  Cbrijt 
down  from  above'?  or  'mho  fljall  defend  into  the  deep,  to  bring  him  up 
again  from  the  dead  1  for  the  word  is  nigh  thee,  even  in  thy  mouth, 
and  in  thy  heart ;  that  is,  the  imrd  of  faith  which  we  preach,  Rom.. 
10.  6,7,  8.  Sirs,  Chrift  is  in  this  Gofpel,  this  word  of  faith,  and 
grace,  which  we,  in  the  name  of  God,  deliver  unto  you  ;  and 
your  faith  mufl  terminate  immediately  upon  this  word,  other- 
wife  ye  can  never  embrace  him.  As  I  believe  or  trufl  a  man, 
by  his  verbal  or  written  promife ;  fo  I  embrace  Chrift,  by  the 
word  of  faith,  orpromifesin  the  Gofpel.  Suppofe  a  fponfable 
nian,refiding  m  America,  fhould  fend  me  his  bill  for  anyfum  of 
money,  that  man  and  his  money  are  bro't  near  to  me  by  his  bill 
and  fecurity  which  he  fends  me :  So  here,  tho' Chrift  be  in  hea- 
ven, and  we  upon  earth,  yet  the  word  of  faith,  which  we  preach, 
brings  him,  his  kingdom,  righteoufnefs,  falvation,  and  whole 
fulnefs  nigh  unto  every  one  of  us,  fo  that  we  need  not  afcend 
into  heaven^  or  defcend  into  hell,  in  queft  of  him. 

ObjeSi,  3,  My  Arms  have  been  fo  defiled  with  the  embraces 

of 


io8  Ckkist  in  the  Believer's  Arms. 

of  other  lovers,  that  I  am  afraid  Chrift  will  never  allow  me  to 
embrace  him.  For  anfwer,  I  only  refer  you  to  Jeremiah  3.  i. 
Thou  haft  played  the  harlot  mth  many  lovers,  yet  return  unto 
me,  faith  the  Lord.  Bat  fay  ye,  My  fms  are  highly  aggravated. 
A^ifiver,  Ifa.  i.  18.  Come  and  let  usreafm  together,  faith  the  Lord, 
though  your  fins  be  as  fcarlet,  they  fball  he  as  'white  as  fnom  ; 
though  they  be  red  as  crimfon,  they  foall  be  as  wool. 

Obje^.  4.  You  bid  me  embrace  him  ;  but,  alas  !  I  want  an 
arm  ;  I  have  no  power  to  embrace  him.  Anfwer,  If  thou  haft 
a  will  to  embrace  him,  the  great  difficulty  is  over,  for  there  lies 
the  principal  flop;  Te'-joill  not  come  tome,  that  ye  might  have  life  : 
Where  God  gives  the  will,  he  gives  alfo  to  do  of  his  own  good 
■pleafure.  You  fay,  you  want  the  arm  to  embrace  him  ;  then  do 
as  the  man  with  the  withered  hand  did,  mint  to  ftretch  it  forth 
in  obedience  to  the  command  of  Chrift.  Believing  is  a  thing  we 
mufl:  be  elTaying,  even  before  we  can  find  the  Spirit  of  God  work- 
ing it  in  us  efFe6tually.  We  cannot  pray,  we  cannot  fandlify  the 
fabbath,  we  cannot  think  a  good  thought,  'till  the  Spirit  of  God 
works  it  in  us ;  and  yet  we  do  not  forbear  thefe  duties,  becaufe 
we  have  no  power  to  do  them  :  So,  although  we  have  no  power 
to  believe,  yet  we  fliould  be  trying  to  believe.  The  way  that  the 
Spirit  of  God  works  faith  in  the  fouls  of  the  Ele61:,  is,  by  making 
them  fenfible  of  their  own  inability,  that  they  may  turn  the 
work  over  upon  his  own  hand,  who  worketh  all  oUy  works  in  us^ 
and  for  us.  ^ 

Objeth  laft.  Let  me  mint  at  believing,  as  much  as  I  will,  I 
fliall  never  be  able  to  efFe6l  it,  if  I  be  not  among  God's  ele6l; 
for  it  is  only  they  that  are  ordained  to  eternal  life  that  do  be' 
Heve.  Anfwer,  This  is  an  extraordinary  fophifm  of  the 
grand  enemy  of  falvation,  whereby  he  difcourages  finnerj 
from  believing  in  the  Lord  Jefus ;  and  the  fallacy,  or  weaknefs  of 
it,  will  eafily  appear,  by  applying  the  objeftion  to  the  ordinary 
bufmefs  of  human  life.  When  meat  is  fet  before  you,  do  you  de- 
cline to  take  or  ufe  it,  for  this  reafon,  that  you  do  not  know  whe- 
ther God  has  ordained  it  for  you  ?  Don't  ye  fay,  meat  is  for  the 
ufe  of  man,  and  this  meat  is  fet  before  me,  and  therefore  I  will 
take  it.  Ye  don't  fiiy,  I  will  not  plow  or  fow  my  ground,  becaufe 
I  know  not  ifever  God  has  decreed,  that  it  fliall  bring  forth;  orf 
will  not  go  home  to  my  houfe,  becaufe  I  don't  know  ifever  God 
has  decreed  I  fliould  come  the  length.  Ye  would  reckon  a  man 
mad,  or  beflde  himfeif,  who  would  argue  at  this  rate  in  lifairs 
of  this  nature.  Why,  the  cafe  is  the  very  fame  ;  as  the  le;rct  de- 
crees of  heaven  lie  quite  out  of  the  road  in  the  managemeiit  of  the 

affairs 


Christ  in  the  Believer's  Arms.  .      109 

affairs  ofthis  life,  fo  neither  are  they  at  all  to  bejhe  meafiire  or 
rule  of  our  a61ings  in  the  great  concerns  of  eternity  :  Secret  things 
belong  to  the  Lord,  but  things  that  are  re'vcaled,  to  us  and  our  Chil- 
dren :  And  thegroundof  your  condemnation  at  the  great  day^ 
will  not  be,becaure  ye  were  not  ele(l:l:ed,but,becaufe  ye  would  not 
believe.  The  reprobatey^wj  were  cut  off  becaufe  of  their  unbe- 
lief,i^07«.i  1 .7,&2o.  I  fliall  only  add,Thar  as  ye  cannot  know  that 
the  meat  fet  before  yoUj  is  yours  in  pofTeffion,  till  ye  take  it  ;  fo 
neither  can  ye  ever  know  that  Chrift  was  ordained  for  you,  till  ye 
take  him  into  your  poffelTion  by  faith  :  And  therefore  ye  muft 
believe  in  Chrift,  before  ye  know  your  eleftion  ,•  otherwife  ye 
fhall  never  know  it,  and  Ihall  never  believe  either.  So  much  by 
way  of  exhortation. 

i  fliall  conclude  this  difcourfe  with  a  fliort  word  to  two  forts 
of  perfons.     Firji,  To  you  who,  like  Simeon,  have  got  him  in  the 
embraces  of  your  fouls,  and  who  perhaps   can   fay,  to  your 
fweet  experience,  with  the  fpoufe,  /  have  found  him  whom  my 
Joiil  loveth.     All  I  fay  to  you  Ihall  be  comprized  in  thefe  two  or 
three  words,    (i.)  OblefsGod,  as  Simeon  did,  forfuch  a  privil- 
ege ;  let  the  high  praifes  of  God  be  in  your  mouths.  I  told  you  al- 
ready of  feveralfongs,  ye  have  ground  and  reafon  to  fing,  which 
I  fhall  not  Hand  to  refume ;  Only,  to  engage  you  to  blefs  him,con- 
fider,  that  this  is  all  the  tribute  he  expe6ls  from  you.  Wiiowilf 
ever  blefs  him,  if  not  the  people  that  he  has  formed  for  himfelf  ? 
Confider  again,  that  this  is  the  way  to  have  blcilings  multipli- 
ed upon  you  :      The  thankful  beggar  is  bcftfervcd  at  the  door 
both  of  God  and  man.     The  trumpeter  loves  to  found  where 
there  is  an  eccho,  which  brings  back  the  found  to  his  ears  , 
fo  God  loves  to  beftow  his  bleffings,  where  he  hears  of  them 
again  in  fongs  of  praife  and  gratitude.     Praife  is  the  work 
of  heaven,  through  a  long  eternity :  Now,  they  who  are  bound 
to  that  land  afar  off,  fliould  be  lifping  out  the  language  of  the  land, 
before  they  come  there.     (  2.  )  Have  ye  got  Chrift  in  the  arms 
of  your  fouls  ?  O  then  improve  your  golden  feafon ;    and  while 
ye  are  allowed  to  ride  with  the  king  in  the  chariot  of  the  wood  of 
i^Z'^/zow,  improve  your  intereft  with  him,  both  for  yourfelves  and 
others :  Particularly  in.treat  him.  That  he  would  revive  his  own 
work,  which  is  under  fuch  a  fad  decay  in  our  land,  at  this  day; 
fludy  to  bring  him  into  your  mother^s  hoiife^  and  to  the  chambers  of 
her  that  conceivedyou.  (3.)  Have  ye  got  l:im  in  your  arn:is,then  fol- 
low the  fpoufe's  praftice.  Cant.  3.4.  Iheldhim^  and  woti/d  not  let 
him  go:    O  !  keep  him  in  the  embraces  of  your  fouls;  hisprefence 
difpels  clouds^  and  turns  the  fliadows  of  death  into  the  m.orning  ; 

k 


no  Ci^Ri St   in  the  Believer's  Arms, 

it  is  like  oil  tothe:'chariot-v/heeIs  of  the  foul :  Light,  life,  liberty, 
peace,  pardon,  and  plenty  are  his  continual  attendants ;  and  re- 
inember  that  his  departure  is  of  a  very  dangerous  confequence. 
'Tis  true,  his  real  prefencefliall  never  depart ;  butyethisquick- 
ning,  ftrengthening,  and  upholding  prefencemay  be  withdrawn 
to  fuch  a  degree,  that  ye  may  go  mourning  without  the  fun ;  and 
if  through  untendernefs  ye  provoke  him  to  withdraw,  the  quar- 
rel may  be  purfued  even  to  the  gates  of  hell,  fo  that  ye  may  be 
made  to  cry  out,  The  arrows  of  the  Almighty  are  within  me,  the  pot' 
Jon  thereof  drinketh  iipmyfpirits  ;  and  the  terrors  of  God  fet  them- 
f elves  in  array  againjl  me,  Job  6.  4. 

And  in  order  to  your  keeping  him  in  the  embraces  of  your 
fouls,  (i.)  Bewareof  every  thing  that  may  provoke  him  to  with- 
draw ;  particularly  beware  of  fecurity,  which  made  him  to  with- 
draw from  the  fpoufe,  C(372f.  5.  3,6.  verfes  compared.  Beware 
of  pride,  for  Godrefijteth  the  proud,  and  beholds  them  afar  off.  Be- 
Vv'areof  wordly-mindednefs,  for  the  ii^iquity  of  his  covetoufnefs,  I 
m)as  -ivroth,  and  fmote  him,l^d.\.  57. 17.  Bewareof  unbelief,  that 
root  of  bitternefs,  which  caufes  to  depart  from  the  living  God :  Dif- 
trufl  znd  jealoufy  is  the  rage  of  a  man,  much  more  is  it  provoking 
unto  God.  Under  the  law,  God  appointed  porters  to  keep  watch 
atthedoorofthe  temple,  that  nothing  might  be  fufFered  to  enter 
v/hich  might  defile  the  dwelling-place  of  his  name :  Thy  foufand 
body,  believer,  is  the  temple  of  God  ;  therefore  guard  againfl: 
everything  that  may  defile  the  fame.  (2.)  If  ye  would  hoid 
Chriflin  the  embraces  of  your  fouls,  keep  grace  in  a  lively  ex- 
ercife ;  for  thefe  are  the  fpikenard  andfpices,  that  fend  out  a  fragrant 
fniell  for  his  entertainment.  Keep  the  arm  of  faith  continually 
about  him;  let  the  fire  of  divine  love  byrn  continually  upon  the 
altar  of  thy  heart ;  let  the  anchor  of  hope  be  fixed  within  the 
vail ;  let  the  fountain  of  evangelical  repentance  be  ftill  running ; 
and  under  your  greateft  attainments,  be  humbled,  and  take  care 
t  D  fet  the  crown  upon  Chrift's  head,  faying.  Not  unto  us,  not  unto 
us,  but  to  thy  name  be  the  glory. 

The  fecond  fort  of  perfons  I  would  fpeak  a  little  to,  are  thefe, 
who  perhaps  are  complaining  of  hidings  and  with-drawings,  and 
are  perhaps  faying,  I  came  to  the  temple,  to  fee  if  I  could  get 
Chrift  in  my  arms,  but  I  am  difappointed ;  yea,  matters  are  come 
that  length  with  me,  that  I  am  ready  to  raze  foundations,  and  to 
conclude  that  1  am  an  ut^er  (Iranger  to  him.  All  I  have  to  offer 
to  you,  lliall  be  comprifed  in  thefe  two  or  three  things,  with 
which  I  conclude,  (i.)  Allowrae  to  ask,if  therebe  nota  void 
andemptinefsin  thy  heart,  v/hich  the  whole  creation  cannot  fill. 


Christ  in  the  Believer's   Arnu.  in 

'till  Chrift  himfelf  comes  and  fills  it  ?  Are  not  ordinances,  mini- 
flers,  word  and  facrament,  empty  without  him,  like  dry  breafts  ? 
That  fays,  Thou  art  not  altogether  aflranger  to  him;  and  there- 
foredo  not  entertain  harfli  thoughts  of  thy  felf,  thy  cal'eis  not 
at  all  unprecedented.  What  think  ye  of  i^izt-ij,  Pfal.  13.  A-' 
faph,  Pfal.  77.  Neman,  Pfal.  88.  yea,  of  Chrifl  himfelf,  who, 
through  the  withdrawing  of  his  father's  love,  was  made  to  utter 
that  heart-rending  cry,  My  God,  my  God,  ijohy  haft  thoiiforfalen  me  ? 
(2.)  Know,  for  thy  comfort,  that  thy  hiding  Loid  will  return  a- 
gain,-  weeping  may  endure  for  a  night,  but  joy  cometh  in  the 
morning,  Pfal  30. 4, 5.  Ifa.  54. 7, 8-  The  very  breathings  and 
]ongingsof  thy  foul  after  him,  are  a  pledge  of  his  return;  for/jg 
fatisfieth  the  longing  foul,  and  fillet h  the  hungry  foul  "mth  goodnefs. 
(3.)  When  ye  cannot  get  Chrift  himfelf  embraced,  ftudy  to  em- 
brace his  word  of  promife,  as  the  Old-Teflament  Saints  did,  Hcb. 
II.  13.  As  a  loving  wife  will  lay  the  letters  of  her  abfent  huf- 
band  in  her  breaft,  and  perhaps  kifs  his  hand-writ ;  fo  Jay  the 
fweetpromifesof  thy  beft  husband  in  thy  bofom,  and  between 
thy  breaft,  until  he  himfelf  return.  (4.)  Maintain  your  claim 
muohim  on  the  ground  of  the'covenant  when  you  cannot  main- 
tain it  upon  a  ground  of  fenfe ;  as  a  wife  will  maintain  her  relation 
to  her  husband,  though  he  be  both  angry  and  abfent.  The  Lord 
loves  to  have  his  people  threaping  kindnefs,  and  maintaining 
their  claim  upon  the  marriage-contraft  of  the  new  covenant, 
'Uiken  they  walk  in  darknefs,  and  fee  no  Hghtjfd.sc. to.  and  fuch  a  car- 
riage as  this,  commonly  lands  in  a  happy  meeting  betwixt  Chrift 
and  the  fouls  of  hispeojDle;  for,  after  believing,  comes  fealing. 


K^  rent  Vail  of  the  Temple  :  or^  Accefs  to  the 
Holy  (t/" Holies  by  the  Death  ^/CHRIST; 

In  a  S  E  R  M  O  N  preached  immediately  after  the  Adminiftration  cf  the  Sacra- 
ment of  the  Lord's-Supper,  at   Carnock,  the   12th  Day  of  July,  1719. 

By  the  Reverend  Mr.  Ralph    Erskine. 

B^  II         I       .1  I        ■— —— ^  111,1  ,,    ■„.  „,,    .     ■    ■  I  ,  -,,..1-1.  I  ■-     -■ ■  I    ■  ^1  ■     ■     ■    ■  -. 

M  A  T  T  H.  xxvii.  51. 
And  behold  the  vail  cf  the  temple  was  rent   in  twain  from  the 
top  to  the  bottom. 

SOME  here  may  think,  what  will  the  minifter  make  of  that 
text,  and  what  relation  hath  it  to  the  work  of  this  day  }  In- 
deed, I  cannot  promife  to  make  any  thing  of  it,  nnlefs  the 

Lord 


112  Tlje  rent  Vail  of  the  Temple. 

Lord  himfelf  make  fomething  of  it  to  you.  But,  with  his 
help,  we  may  find  a  feaflin  it  to  our  fouls,  and  afuitable  feaft  to 
follow  immediately  after  the  celebration  of  the  Lord's  Supper. 
Chrift  hath  been  evidently  fet  forth  crucified  among  you  this  day, 
and  as  yoii  have  been  called  to  feaft  upon  his  paffion,  fo  now  you 
are  called  to  feaft  upon  the  fruits  and  efi'ects  of  it.  Have  you  feen 
him  dying  on  a  crofs  for  you  ?  O  come  and  fee  what  immediately 
followed  upon  his  death,  Behold  the  vail  of  the  temple  was  rent  from 
the  top  to  the  bottom.  That  I  may  divide  the  words,  and  then  ex- 
plain them,  you  may  nocice  here,  I.  The  connexion  of  this  verfe 
with  what  went  before,  in  the  particle  <a:72^;  intimating  the  time 
of  this  miracle,  that  it  attended  the  death  of  Chrift,  verfe  50. 
When  he  had  cried  with  a  loud  voice,  he  gave  up  the  ghoft.  This  loud 
cry  fignified  that  his  death  fliould  be  publick,  and  proclaimed  to 
all  the  world,  as  it  hath  been  to  you  this  day ;  and  his  yielding  up 
the  ghoft,  fliewed  that  he  voluntarily  refigned  his  foul  to  be  an  of- 
fering for  fin,  according  to  his  undertaking  as  our  furety,  Ifa.  53. 
10.  Death  being  the  penalty  for  the  breach  of  the  firft  covenant, 
Thou  jloalt  fiirely  die  ;  the  Mediator  of  the  new  covenant  muft 
make  atonement  by  means  of  death,  otherwlfe  no  remiffion. 
Now  he  gave  up  the  ghoft,and  immediately  the  vail  of  the  temple 
ivasrent.  2.  You  have  a  note  of  admiration,  ijc/;o/i!  intimating 
what  a  wonderful  thing  did  immediately  enfue.  Several  mira- 
cles, befides  the  rending  of  the  vail,  are  here  mentioned,  but  this 
feems  to  be  the  moft  remarkable.  We  are  told,  that  the  earth  did 
quake,  the  rocks  rent,  the  graves  were  opened,  and  many  dead  bodies  of 
ihe  faints  arofe ;  but  that  which  is  put  in  the  firft  rank  of  thefe  mi- 
racles, is,  that  the  vail  of  the  temple  'was  rent  in  twain;  and  we  find 
the  EvangeliftM^r^  mentions  this  in  particular,  and  none  of  the 
reft  ofthe  miracles  here  named,  as  if  this  rending  of  the  vail  was 
the  mJracle  moft  to  be  noticed,  as  containing  fomewhat  moft  my- 
ilerious  and  fignificant  therein,  Mark  15.  37,  38.  Where  we 
have  the  very  fame  words,  Jefus  cried  with  a  loud  voice,  and  gay  e  up 
the  ghoft,  and  the  vail  of  the  temple  was  rent  in  twain,  from  the  top  t'othe 
bottom.  And  here  it  is  uiliered  in  with  a  behold,  turn  afide  and  fee 
fhis  great  fight,  be  aftonilhed  at  it.  But  what  are  we  to  wonder 
at? 'Then,  3.  See  this  object  ofadmiration,  the  vail  ofthe  tem- 
ple was  rent  in  twain,  juft  as  our  Lord  Jefus  expired ;  that  vail  of 
■:.he  temple  which  parted  betwixt  the  holy  place  and  the  moft  holy^ 
was  rent  by  an  invifible  power.  In  this  and  the  reft  of  the  mira- 
cles Chrift  gave  teftimony  to  his  Godhead,  putting  forth  the  pow- 
er of  his  divine  nature  at  the  fame  time  wherein  his  human  na- 
\\\x^,  Jiis  fuu!  and  body,  was  rent  in  twain,  like  the  vail  of  the  rem- 

nle. 


The  rent  Vail  of  the  'I'emple.  113 

pie.  It  is  remarkable,  how  the  Evangelift  defcribes  the  manner  I11 
which  the  vail  of  the  temple  was  rent,  fliewing,  what  a  full  and 
intire  rent  it  was.  Luke  fays,  it  zvas  rent  in  the  midjiy  and  here 
Matthe'uo  and  Mark  fay, /f -"cyr^y  rent  in  twain ,  rent  from  die  top, 
rent  to  the  bottom,  and  rent  in  twain  from  the  top  to  the  bottom, 
an  intire  rent.  But  what  was  the  meaning  of  all  this?  Whan 
did  the  rending  of  the  vail  llgnify .?  (r.)  It  was  in  conformity  to 
the  temple  of  Chrift's  body,  which  was  now  diflblved.  Chrifl: 
was  the  true  temple,  in  ivhoni  dwells  all  the  fidnefs  of  the  Godhead 
bodily.  When  he  cried  and  gave  uptheghoft,  and  fo  diflblved 
and  rent  the  vail  of  his  flefli  ,•  the  literal  temple  did  as  it  were, 
eccho  to  the  cry,  and  anfwer  the  flrokes,  by  rending  its  vai!, 
(2.)  The  rending  of  the  vail  of  the  temple  fignified  the  revealing 
ofthemyfteriesof  the  Old  Teflament.  The  vail  of  the  temple 
was  for  concealment.  It  was  extremely  dangerous  for  any  to 
fee  the  furniture  of  themofl  holy  place  within  the  vail,  except 
the  high  priefl,  and  he  but  once  a  year  with  great  ceremony, 
and  through  a  cloud  of  fmoke:  i'^ll  which  pointed  out  thedark- 
nefsofthat  difpenfation,  2  Cor.  3.  13.  But  now,  at  the  death  ot 
Chrifl,  all  was  laid  open,  the  myfteries  are  un  vailed,  fo  that  he 
that  runs  may  read  the  meaning  of  them.  (  3. )  The  rending  of 
the  vail  of  the  temple  fignified  the  uniting  o\je'uos  and  Gentiles^ 
by  removing  the  partition- wall  betwixt  them,  which  was  ihe  ce- 
remonial law.  Chrifl  by  his  death  repealed  it,  and  (cancelled  that 
hand-writing  of  ordinances,  nailed  it  on  the  crofs,  dSid^o  broke  dcwii 
the  middle-wall  of  partition 'y  and  by  abolifliing  thefe  inflitution.s 
and  ceremonies,  by  which  the  Jews  were  diflinguiflied  from  all 
other  people, /^^  abolifJjed  in  his  fefJj  the  enmity,  even  the  law  of  com- 
mandments contained  in  ordinances ;  fur  to  make  in  himfelf  of  twain  me 
new  man,  Eph.  2.  14, 15.  Jufl  as  two  rooms  are  made  one,  by  tak- 
ing down  the  partition- wall.  (  4.  )  The  rending  of  the  vail  did 
efpecially  fignify  the  confecrating  and  opening  of  a  new  and  liv- 
ing way  to  God.  The  vail  keptofl'people  from  drawing  near  to 
themofl  holy  place;  but  their  rending  of  it  fignified  that  Chrifl, 
by  his  death,  opened  a  way  to  God  for  himfelf,  as  our  blefled 
High  Priefl,  andforus  inhim.  i.  For  himfelf.  This  was  the 
great  day  of  atonement,  wherein  the  great  High  Priefl,  not  by 
the  blood  of  goats  and  calves,  but  by  his  own  blood,  entred  once 
for  all  into  the  holy  place,  in  token  of  which,  the  vail  was  rent; 
Heh.  9.  7,  to  1 3.  Tho'  Chrifl  did  not  perfonally  afcend  to  heaven, 
the  holy  place  not  made  with  hands ^  that  is,  to  heaven,  till  above  forty 
days  after ;  yet  he  immediately  acquired  a  right  to  enter,  and  had 
a  virtual  admiflion.His  entrance  into  the  heavenly  temple, //^^;  the 

1  .       holy 


i'l4  The  rent  Vail  of  the  Temple. 

holy  of  holies  J  heg^n  in  his  death,*  having  offered  his  facrifice  in 
the  outer-court,  the  blood  of  it  was  to  be  fprinkled  on  the  mercj  - 
feat  within  the  vail,  according  to  the  manner  of  the  priefts  under 
the  law.  But  now  the  legal  fliadows  were  all  to  vanifh  ,•  the 
p;reat,  the  true  High  Priefl;  having  by  his  own  blood  entered,  and 
fo  procured,  2.  For  us  an  open  entrance  into  the  true  holy  of 
holies,  as  the  Apoi\]e:ipp]ies  it, Heb. 10. 20,19. ^e  have bddnefs  to 
enter  into  the  holiejt  by  the  blood  of  Jefus,  by  a  new  and  living  way^ 
ivbich  he  hath  confecrated  for  lis  thro'  the  vail.  We  have  now 
free  accefs  to  come  with  boldnefs  to  a  throne  of  grace,  to  a 
God  in  Chrifl,  Heb.  4.  at  the  clofe.  The  vail  of  the  temple  did 
fo  interpofe  betwixt  the  people  and  the  moH  holy  place,  that 
they  could  neither  go  in  nor  look  into  it,  but  only  the  priefl  in 
the  manner  that  I  faid  before;  but  the  rending  of  the  vail  fig- 
nifies,  that  the  true  holy  of  holies,  heaven  itfelf,  is  now  open  to 
us  by  the  entrance  of  our  great  High  Prieft,  that  we  alfomay 
enter  in  by  faith  as  a  royal  prieflhood,  following  our  forerun- 
ner, who  for  us  hath  entred  within  the  vail,  Heb.  6.19.  Nothing 
can  obftruft  or  difcourage  our  accefs  to  God  in  his  grace  and 
glory,  for  the  vail  is  rent.  Now  I  am  to  touch  a  little  at  the 
fpecial  myflery  here  reprefented,  Behold,  the  vail  of  the  temple 
was  rent  in  tzvain  from  the  top  to  the  bottom. 

Obferv.  That  Chrift  by  his  death  both  rent  the  vail  that  interpofed 
bet'wixt  God  and  us,  and  obJlru8ed  our  accefs  to  him.  He  gave  up  the 
ghod,  and  behold  the  vail  was  rent  ;  i  Pet.  3.18.  Chrift  hath  once 
fuffered for  fins,  thejuftfor  the  unjiift.  Why  ?  that  he  might  bring 
us  to  God  ;  and  in  order  thereunto,  that  he  might  rend  the 
vail  of  guilt  and  wrath  that  interpofed  betwixt  us  and  him, 
that  he  might  take  away  the  cherubims  and  flaming  fword, 
and  open  a  way  to  the  tree  of  life. 

The  method  wherein  I  fliall  fpeak  to  this  fubje6l,  fhall  be  to 
fliew,  1.  What  is  the  vail  that  interpofed  betwixt  God  and  us. 
II.  How  the  death  of  Chrift  hath  rent  that  vail.  III.  In  what 
manner  is  the  vail  rent.  IV.  For  what  end  is  the  vail  rent.  V. 
Draw  fome  inferences  from  the  whole  for  application. 

There  may  be  fome  here  that  came  to  this  occafion,  to  enquire 
into  God's  temple,  to  fee  his  beauty  and  glory  there,  and  to  get 
near  to  God,-  but,  ah!  they  are  complaining,  they  have  mifs'd 
their  mark:  Why?  they  apprehended  a  vail  betwixt  them  and 
the  glory  ofGodandtho'titimpoirib!etoget  thro'  the  vail;  but 
(may  be  )  you  will  not  that  the  vail  of  the  temple  was  rent,  and 
ihercforc  vou  have  not  feen  the  beauty  of  the  Lord  in  his  temple. 
If  )ou  had  known  that  the  vail  was  rent  from  the  top  to  the  bot- 
tom. 


The  rent  Vail  of  the  Temple.  n^ 

torn,  you  would  have  gone  in  more  boldly  to  che  mofl  holy  place ; 
and  if  yet  you  will  believe  that  the  vail  is  rent,  1  can  promife  that 
you  iliall  not  mifs  a  fight  of  his  glory  thro'  the  rent  vail  ,*  did  [  not 
fay  to  thee,  If  thou  wouldjt  believe,  thou  fjalt  fee  the  glory  of  God. 
But  I  proceed  in  the  method  propofed. 

Firfi  then,  What  is  that  vail  that  interpofed  betwixt  God  and 
us  ?  Not  to  fpeak  of  the  vail  of  Old-Teftament  iliadows  and  ce- 
remonies, now  rent  and  removed  by  the  death  of  Chrift,  there  are 
fome  vails  that  in  a  fpecial  manner  obftru6led  our  accefs  to  God, 
and  they  may  be  reduced  to  thefe  three.  The  vail  of  a  broken 
covenant,  the  vail  of  God's  injured  attributes,  and  the  vail  of 
man'sfin.  i.  Thevailof  a  broken  covenant,  or  law  of  works. 
The  covenant  of  works,  you  know,  was  do  and  /fw,  otherwife  you 
flialldie  ;  Intheday  thou  eatejt,  thou  floalt  firely  die.  In  which. 
covenant  you  fee  there  was  a  precept,  a  promife,  and  a  penalty. 
The  precept  was  do,  or  perfect  obedience  ;  the  promife  was  life, 
or  eternal  happinefs  upon  his  obedience  ;  and  the  penalty  was 
death  and  eternal  damnation,  in  cafe  of  difobedience.  Now  man 
by  his  fin  hath  broken  the  precept  of  that  covenant,  &  fo  forfeit- 
ed the  promife  of  life,  and  incurred  the  penalty  of  death.  If  ever 
■we  have  accefs  to  God,  this  broken  precept  muft  be  repaired,  this 
forfeited  life  muft  be  redeemed,  this  penalty  mud  be  executed. 
Here  is  a  vail  that  feparates  betwixt  God  and  us,  a  vail  that  nei- 
ther men  or  angels  can  rend,  and  yet  a  vail  that  mufl  be  rent,  o- 
therwife  we  die  and  perifli  for  ever,  and  this  vail  is  the  harder  to 
berent,becaufe  of  the  following,  namely,  2.  The  vail  of  God's 
injured  perfe6tions,  particularly,  his  incenfed  juftice,  and  injured 
holinefs.  Juftice,  infinite  jufi:ice,  was  a  black  vail  that  obftrufted 
our  accefs  to  heaven  ,-  for  God  became  an  angry  God,  a  God  fill- 
ed with  fierce  wrath  againft  the  finner.  God  hath  fet  his  penalty 
upon  the  law,  commanding  perfeft  obedience  upon  pain  of 
death,  God'sjuftice  was  engaged  to  make  this  penalty  effeftual 
upon  man's  falling  into  fin.  Nothing  can  fatisfy  juftice  but  in- 
finite punifiiment ;  the  wages  of  fin  is  death,  and  God  will  by  no  means 
clear  the  guilty  :  And  fo  if  this  vail  be  not  rent  by  a  complete 
fatisfa6lion,  the  guilty  finner  muft  go  down  to  the  pit.  The  holi- 
nefs of  God  alfo  was  injured  by  the  breach  of  the  law  ;  fin  is 
a  tranfgrelTion  of  the  law,  a  tranfgreflion  of  the  precept.  Now, 
as  God'sjuftice  ftands  up  in  defence  of  the  threatning  and  penal- 
ty, fo  his  holinefs  ftands  up  for  the  defence  of  the  precept  and 
command  of  the  holy  law.  God  cannot  jufi:ify  the  finner,  nor 
accept  of  him  as  righteous,  unlefs  he  hath  a  complete  righteouf- 
nefs  ;  not  a  lame,  partial  and  imperfeft  righteoufnefs,  but  a  righ- 

•   I  2  teoufnefs 


ji6  The  rent  Vail  of  the  Temple. 

teoufnefs  every  way  commenfurate  to  the  extenlive  precept  of 
the  law,  Will  fatisfy  an  infiniLtly  holy  God.  As  infinite  juftice 
cannot  be  fatisfied  without  a  complete  fatisfaftion,  anfwering  to 
the  threatning  and  penalty  of  the  law,  fo  the  infinite  holinefs  of 
God  cannot  be  fatisfied  without  a  perfe6l  obedience  anfwerable 
to  the  precept  and  command  of  the  law.  Now  our  natural  want 
of  ability  to  yield  fatisfaftion,  and  our  natural  want  of  perfect 
conformity  to  thelaw,  makejuftice,  and  holinefs,  and  other  per- 
ieftions  of  God  fiand  in  the  way  of  our  falvation,  and  of  our  accefs 
10  heaven,  like  a  vail  that  can  never  be  rent  by  us  ;  efpecially 
confidering,  that  there  is  a  third  vail,  and  that  is  the  vail  of  fm^ 
on  our  part.  I'his  is  a  feparatinj^;  vail  betwixt  God  and  us,Ifa, 
59.  2.  Tour  iniquities  bavefeparated  bet'voixt  you  and  your  God.  Now 
before  we  can  get  near  unto  God,  this  vail  muft  be  rent,  the  guilt 
of  fin  muft  be  expiated  ;  for  without  Ihedding  of  blood  there  isno 
remiffion.  The  filth  of  fin  muft  be  purged  ;  for  who  fhall  afcend 
10  the  hill  of  the  Lord,  and  fland  in  his  holy  place,  but  he  that  hath 
clean  hands  and  a  pure  heart  ?  The  power  offinmuft  be  broken. 
There  is  by  nature  in  us  all  a  power  of  ignorance,  our  minds  are 
become  a  dungeon  of  darknefs,  and  this  is  fuch  a  vail  betwixt  God 
and  us,  that  unlefs  it  be  removed,  there  is  no  hope  of  mercy. 
Therefore,  fays  the  prophet,/?  is  apeople  of  no  underjtanding,there- 
fore  he  that  made  them  will  not  have  mercy  on  t hem, 6:c.  There  is  in  us 
a  power  of  enmity  :  The  carnal  mind  is  enmity  againft  God,  &c. 
We  are  enemies  to  God  by  wicked  works  :  This  is  another  vail 
that  muft  be  rent  by  an  arm  of  almighty  power ;  for  it  is  a  vail  and 
curtain  that  the  devil  hath  ftrongly  wrought  like  a  web  with  the 
warp  and  waft  of  pride,  carnality,  fecurity,  worldlinefs,  and  all 
other  wickednefs  whatfoever,  which  are  but  fo  many  threads  and 
pieces  of  the  web,  this  vail  of  enmity.  There  is  a  power  of  un- 
belief, that  is  another  vail  that  on  our  part  (lands  betwixt  us  and 
theholy  place,  and  feparates  us  from  divine  favour  :  He  that  be- 
lieveth  not,  is  condemned  already. 

The  fecond  thing,  How  the  death  ofChriH:  hath  rentthevail; 
when  he  gave  up  theghoft,  behold  the  vail  was  rent.  i.  By  the 
deathofChrift,  thevailofa  broken  covenant  was  rent  in  twain, 
fo  as  we  might  get  near  to  God  thro'  that  vail  of  the  law;  for  the 
law  was  fulfilled  in  every  part  of  ir,  by  his  obedience  to  the  death. 
Was  the  precept  of  the  law  a  perfe6l  obedience  ?  Well,  Chrift  by 
his  obedience  to  the  death  did  magnify  the  law,  and  make  it  ho- 
nour^ible,  brought  in  everlading  ri,2;h teoufnefs  ;  his  death  was 
thefiniihing  n:r(;ke,the  highefl  a6l  of  chat  obedience  whereby  the 
law  was  fulfilled.  Was  the  promifc  of  life  in  the  law  or  firlt  cove- 
nant 


The  rent  Vail  of  the  Temple.  117 

nant  forfeited  by  us  ?  Well,  Chrifl:  rent  this  vail,  by  redeeming 
the  forfeiture  with  the  price  of  his  blood ;  he  bought  back  the  in- 
heritance for  us  that  we  had  lofl,  making  a  purchafe  of  us  and  of 
eternal  falvation  for  us.  Was  the  penalty  of  death  in  the  law 
jftanding  alfoin  the  way  ?  Well,  Chrifl  comes  in  the  finner's 
room,  endures  this  penalty,  by  coming  under  the  curfe  of  the 
]aw,  becoming  obedient  to  the  death,  enduring  the  wrath  of  God, 
and  delivering  us  from  the  wrath  to  come :  And  fo  behold  the  vail 
ofa  broken  covenant  was  rent.  2.  By  the  death  of  Chrift,  the  vail 
of  God's  injured  attributes,  that  flood  betwixt  God  and  us,  was 
rent  and  removed.  Chrifl  hath  fatisfied  the  juflice  of  God, by  of- 
fering himfelf  a  facrifice,  Eph.  5.  2.  This  offering  being  thro'  the 
eternalSpirit,  it  was  of  infinite  worth  and  value;  here  the  altar 
fanftifieth  the  gift;  the  altar  was  the  Godhead  of  Chrifl,  the  of- 
fering was  made  upon  the  altar  of  the  divine  nature,  and  there- 
fore this  blood  of  Chrifl  is  called  the  blood  of  God.  This  facrifice 
was  of  infinite  worth  and  value,  for  doing  the  bufinefs  of  poor 
man  in  atoning  juflice,  and  {'o  rending  this  vail.  But  now,  as  Chrifl 
hath  fatisfied  the  juflice  of  God,  by  enduring  the  penalty  and 
threatning  of  the  law,  fo  he  hath  vindicated  the  holinefs  of  God 
by  fulfilling  the  precept  and  command  of  the  law ;  which  he  noc 
only  did  thro'  the  whole  courfe  ofhis  life,  but  perfeftly  finifhed 
in  his  death.  Now  if  Chrifl  hath  fulfilled  the  law,  fatisfied  the 
juflice,  and  vindicated  the  holinefs  of  God,  by  his  obedience  to 
the  death,  then  we  may  fee  and  fay,  Behold  the  vail  ivas  rent.  But, 
,^3.  Thereisthe  vail  offmon  our  part,-  how  is  this  rent  by  the 
death  of  Chrifl?  Why,  the  lamb  was  facrificed  to  rend  and  re- 
move this  vail ;  Behold  the  lamb  ofGody  that  takes  away  the  fin  of  the 
'u.wrld.  By  his  death  the  guilt  of  fin  is  expiated,/or  Godfet  him  forth 
to  be  a  propitiation  through  faith  in  his  bloody  to  declare  his  right  eoifncfs 
for  the  remifjion  of  fins,  &c.  By  his  death  the  filth  of  fin  is  purged, 
for  the  blood  ofChriJlcleanfeth  from  all  fins,  and  that  both  meritori-y' 
oufly,  and  eificacioufiy  ,•  for  by  his  death  the  power  of  fin  is  alfg* 
broken  fundamentally,  feeing  by  his  death  he  purchafed  the  Spi- 
rit, which  in  due  time  he  pours  out,  and  thereby  a6lually  removes 
the  vail  on  our  part,  which  he  hath  done  fundamentally  and  virtu- 
ally on  thecrofs.  By  this  purchafed  Spirit  he  rends  the  vail  of 
darknefs  and  ignorance :  The  God'who  commanded  light  to/Fine  out 
of  darknefs, /bines  into  the  heart,  &c.  All  the  light  ofnature,  reafon, 
education,  and  Iiuman  literature,  cannot  rend  this  vail,  till  the 
man  receive  the  Spirit  of  wifdom  and  revelation  in  the  knowlege 
of  Chrifl.  By  this  purchafed  Spirit  he  rends  the  vail  of  enmity, 
iliedding abroad  his  love  upon  the  heart,-  and  indeed  the  view 

I  3  and 


ii8  The  rent  Vail  of  the  Temple. 

and  apprehenfion  of  God's  mighty  love  iaChrifl,  can  rend  that 
mighty  vail  of  enmity  J  for  we  love  him  whenever  we  fee  that  he 
firfl  loved  iis^  i  John  4. 19.  When  the  foul  fees  the  God,  whofe 
majefty  he  dreaded,  is  now  a  God  in  Chrifl,  reconciled  to  the  foul 
through  the  facrifice  that  Chrift  offered  up,  then  the  foul  is  recon- 
ciled to  God,  and  fo  the  vail  of  enmity  is  rent  in  twain.  By  this 
purchas'd  Spirit  he  rends  alfo  the  vail  of  unbelief ;  for  as  he  is  a 
Spirit  oflight  to  remove  the  vail  of  darknefs,  and  a  Spirit  of  love 
to  remove  the  vail  of  enmity,  fo  he  comes  into  the  heart  as  a  Spi- 
rit of  faith,  and  removes  the  vail  of  unbelief.  He  begins  this  rent 
ina  work  of  humihation,  when  he  rends  the  heart  in  twain  with 
a  fenfe  of  fin,  and  a  fight  of  its  undone  ftate ;  when  he  makes  the 
foul  confefs  its  fin,  and  juftify  the  Lord  though  he  fhould  damn 
him  for  his  fin,  he  makes  the  rent  of  the  vail  wider  by  a  gracious 
manifefi:ation,  like  that,  John  2.  11.  He  manifejied forth  his  glory, 
and  his  difcipks  believedon  him  Thus  he  rends  the  vail  of  unbelief, 
and  completes  the  rent  ofthis  vail,  when  faith  is  turned  into  vifi- 
on.     Thus  you  fee  how  by  his  death  the  vail  was  rent. 

The  third  thing,  In  what  manner  was  the  vailrent '?  All  I  (hall  fay 
on  this  head,  fliall  be  in  allufion  fliortly  to  the  rending  of  the  vail 
of  the  temple  here,  which  we  fee,  was  in  a  wonderful  manner  ufli- 
eredinwitha  Behold,  i.  Beholdit  wasrent, not  only  drawn  afide, 
but  rent.  The  curtain  was  not  only  drawn  afide,but  torn  to  pieces, 
as  ifGod  had  been  angry  at  the  vail  of  partition  betwixt  him  and 
us ;  angry  at  the  Vail  of  feparation,  and  enraged  that  there  fliould  ^- 
have  been  any  vail  to  fntercept  betwixt  him  and  us.  God's  heart  *"■ 
was  fet  upon  a  reconciliation  betwixt  him  and  us,  and  therefore 
his  hand  tares  the  curtain  that  was  hanging  up  betwixt  him  and 
ns;  gave  it  fuch  a  rent,  as  it  might  never  be  whole  again:  All 
the  devils  in  hell  cannot  few  up  the  rent,  fo  as  to  difappointGod's 
defigh  of  bringing  his  people  into  union  &  communion  with  him. 
2.  Behold  the  vail  of  the  temple  was  not  only  rent,  but  rent  in 
twain ;  the  vail  that  was  one,  was  made  two,  that  God  and  man, 
who  were  two,  might  be  made  one.  It  was  not  half  rent,  but 
wholly  rent,  rent  in  twain,  a  full  and  complete  rent;  fliewing, 
thatChrid,  by  his  death,  would  not  be  a  half  Saviour,  but  a  com- 
pleteSaviour,  and  the  author  of  a  full  and  complete  falvation, 
takingintirely  outof  the  way  whatever  feparated  betwixt  God 
and  us,  not  leaving  fo  much  as  a  ftitch  of  the  curtain  to  hold  tlie 
two  fides  of  the  vail  together  ;  no,  the  vail  was  rent  in  twain. 
And  not  only  m,  but,  3.  Behold,  the  vail  was  rent  from  the  top  to  the 
bottom.  Tkevail  was  rent  from  the  top  ;  the  higheil  thing  that  fe- 
parated beiwixt  God  and  us,  was  rent  m  twain  I  we  could  never 

nave 


The  rent  Vail  of  the  Temple.  rrp 

have  reached  up  to  the  top  of  the  vail,  yea,  the  hands  and  arms  of 
all  the  men  on  earth,  and  angels  in  heaven,  were  too  fliort  to  reach 
to  the  top  of  the  infinite  juftice  and  holinefs  of  God,  that  interpof- 
ed  betwixt  him  and  us.  The  top  of  this  vail,  this  wall  of  parti- 
tion, was  higher  than  heaven,  what  could  we  or  any  other  creature 
do  for  rending  it  from  the  top  ?  But  Chrifl  put  up  his  hand,  as  it 
were,  to  the  top  of  the  vail,  and  rent  it  from  the  top.  The  rent 
begins  at  the  top,  but  it  does  not  flop  here  :  For,  4.  The  vail  is 
alfo  rent  to  the  bottom.  The  bottom  of  this  vail,  that  did  fepa- 
rate  betwixt  God  and  us,  did  reach  as  deep  as  the  bottom  of  hell  ; 
whocoulddefcendtohellfor  us,  torend  the  vail  from  the  bot- 
tom ?  According  to  the  lamentation  of  one  Joannes  Seneca  up- 
on his  death-bed,  JVe  have  here.,  fays  he,fome  that  mil  go  to  the 
quire  for  its,  feme  that  will  play  for  us,fome  that  will  fay  mafsfor 
uSy  andfome  that  will  pray  for  its '.^  but  where  is  there  one  that  will  go 
to  hell  for  us  ?  But,  O  happy  believer,  Chrift  is  one  that  hath  gone 
to  hell  for  you,  that  he  might  quench  all  the  fiames  of  hell  with  his 
blood,  and  conquer  all  the  powers  of  hell  that  were  in  the  way  be- 
twixt you  and  heaven.  He  defcended  to  hell,  in  a  manner  that 
he  might  rend  the  bottom  of  the  vail.  But  there  is  yet  more  here, 
he  not  only  rends  the  vail  at  the  top,  and  at  the  bottom;  but,  5. 
From  the  top  to  the  bottom  all  is  rent,  both  the  top  &  the  bottom,  and 
all  that  is  betwixt  the  top  and  the  bottom,  and  all  the  impedi- 
ments betwixt  heaven  and  hell  are  removed.  Tho'  heaven  be 
purchafed,  and  hell  vanquiflied,  yet  there  might  be  fomething 
in  the  earth,  fomething  in  the  world,  betwixt  heaven  &  hell,  that 
might  obftruft  the  paflage  to  the  holieffc  ;  ay,  but  the  rent  is  from 
the  top  to  the  bottom,  all  that  comes  betwixt  the  top  and  the  bot- 
tom, is  rent  as  well  as  both  ends  ;  fo  that  there  is  accefs  from  the 
loweft  part  of  mifery,  to  the  highefl:  happinefs  ;  a  long  rent,  in  a 
manner,  from  the  top  of  heaven  to  the  bottom  of  hell.  We  fell 
as  low  as  hell  by  fm,  but  Chrift  by  his  death  hath  niade  an  o- 
pen  way  from  hell  to  heaven  ,•  for,  behold^nhe  vail  was  rent  in 
twain  from  the  top  to  the  bottom. 

The  fourth  thing,  For  what  end  was  the  vailjtent-?  I  fliall  tell  you 
only  thefe  two  ends  of  it.  i.  That  Chrift  might  enter  into  the 
holieftasourhigh-prieltfor  us.  2.  That  w^might  enter  in  alfo 
after  him,  and  through  him.  ,1.  Ifay  the  vail  of  the  temple  was 
rent,  that  Chrift,  our  glorious  high-prieft,  might  enter  into  the 
holy  of  holies  in  our  n^me.  J  told  you,thatthe  vailof  the  temple 
was  that  which  parted  betwixt  the /;o/3';)/^(7(?«;2^^!?(7  vwjl  holy,  and 
which  kept  off  people  from  drawing  near  to  the  mojt  holy  plicc 
The  vail  was  for  concealment,&  none  might  enter  within  the  vai) 

I  4  but 


2  20  The  rent  Vail  of  the  Temple. 

but  the  high-pried,  and  he  was  not  to  enter  in  without  blood,  the 
blood  of  the  facrifice  along  with  him,  as  you  fee  //^Z>.9.3,7.  Now, 
the  moft  holy  place  was  a  type  of  heaven.  So  our  Lord  Jefus 
Chrifl  having  flied  his  own  blood,  entered  within  the  vail  into 
heaven,  the  true /;o/}'o//7o//(?5-,  carrying  in  with  him  the  blood  of 
his  own  facrifice,  Heb.  9.12.  Not  by  the  blood  of  goats  and  calves,  hitt 
his  oivn  blood,  he  entered  in  once  into  the  holy  place.  Not  that  Chriil 
did  carry  into  heaven  his  own  fubftantial  blood  in  his  hand,  we  are 
not  to  underftand  it  fo  carnally,  but  that  in  a  fpiritual  fenfe,  and 
virtually  he  did  fo.  Under  the  law,  the  day  of  atonement  was 
upon  that  day  when  the  high-prieft  went  into  the  holy  of  holies, 
Lev.  16.30.  onthatday  the  people  were  pardoned  all  their  fins, 
and  cleanfed  from  all  their  tranfgreffions  ;  when  the  high-prieft 
had  been  ivithin  the  vail,  in  the  holy  of  holies,  then  was  the  atone- 
ment aftually  made.  Tho'  the  blood  was  filed  without  the  camp, 
yet  the  atonement  was  not  made  till  it  was  bro'tinto  the  holy 
phcQyLev.  16.  14, 15.  What  did  this  typify,  but  that  our  atone- 
ment was  perfeftly  made  upon  Chrift's  going  into  the  holy  ofholieSy 
namely,  heaven  ?  See  Heb.  9.  24.  For  Chrijl  is  not  entered  into 
the  holy  places  made  mth  hands,  which  are  thefigures  of  the  trite;  but 
into  heaven  itjelf,  now  to  appear  in  the  prefence  of  God  for  us.  Per- 
haps you  have  thought  hitherto  that  the  work  of  our  redemption 
was  perfeftly  completed  on  the  crofs,  fo  as  there  was  no  more  to 
be  done ;  But  know,  it  was  not  enough  for  the  facrifice  to  be  kill- 
ed without  the  camp,  but  the  blood  muftbe  carried  into  the/jo/y 
of  holies,  all  was  not  done  till  that  was  done.  Indeed  when  Chrifl: 
died,  the  facrifice  was  llain,  the  blood  wasflied,  there  was  not 
more  facrifice  to  fucceed,  all  was  finifiied  in  that  refpeft ;  but  yet 
all  was  not  done  until  the  true  vail  being  rent  as  well  as  the  typi- 
cal, the  blood  of  Chriil  was  carriedintotheholy  place  within  the 
vail,  that  is,  into  heaven.  Though  Chrift  did  not  perfonally  af- 
cend,  as  I  faid  in  the  explication,  to  heaven  till  above  forty  days 
after,  yet  he  immediately  acquired  a  right  to  enter,  and  had  a  vir- 
tual admifiion  ;  fo  that  his  entrance  began  in  his  death,  and  when 
he  afcended  into  heaven,  he  completed  and  perfected  that  in  his 
ownperfon,  in  the  true  holy  of  holies,  heaven  itfelf,  which  the 
high-prieft  did  typically,  in  the  figurative  holy  of  holies,  which  was 
of  old  under  the  law  in  the  earth,  and  there  hath  Chrifl,  in  the 
power  and  virtue  of  his  blood,  made  atonement  ;.and,  as  the  high- 
prieil  did  under  the  law,  he  carried  in  with  him  all  the  names  of 
all  the  tribes  of  T/yvzf/on  his  breafl,  and  by  the  power  of  this  blood 
of  the  facrifice,  made  a  full  atonement.  But  then,  2.  Another 
end  of  rending  of  the  vail  was,  not  only  that  h^  might  make  a  way 

fur 


The  rent  Vail  of  the  Temple.  121 

for  himfelf,  as  our  prieft  unto  the  moft  h!)ly  place,  but  that  he 
might  make  a  way  for  us  in  him,  that  we  might  enter  in  alfo,  and 
haveaccefstoGod  through  him,  accefs  to  heaven  through  him. 
See  therefore  how  the  believer  is  faid  to  follow  in  after  Chrifi:  into 
the  holicfl  within  the  vail,  Heb,  6. 19, 20.  They  are  faid  to  flee  for 
refuge  to  the  hope  fet  before  them,  which  hope  -ive  have  as  an  anchor 
of  the  foul,  both  Jure  and  ftedfaft^  entering  into  that  ivithin  the  vail, 
whether  the  forerunner  is  for  us  entered^  even  Jefus,  made^  an  high  • 
friefl  for  ever  after  the  orr/^r  0/ Melchifedeck.  Heb.  10.  19,20. 
fVe  have  boldnefs  to  enter  into  the  holiefl  by  the  blood  of  Jefus,  by  a 
neiv  and  living  way,  which  he  hath  confe  crated  for  us  through  the  vail, 
that  is  tofay^  hisflejh.  Where  our  way  to  heaven,  or  to  the  holied, 
is  faid  to  be  thro' the  blood  of  Chrift,  or,  which  is  all  one,  thro' 
his  fiefli  offered  as  a  propitiatory  facrifice,  by  which,  as  by  the 
rent  vail,  we  have  boldnefs  to  enter.  Now  this  entrance  into  the 
holieft,  or  accefs  to  God  that  we  have  in  Chrift,  is  twofold,  eicher 
inchoative  here,  or  confummative  hereafter,  i .  There  is  an  in- 
itial, inchoative,  or  begun  entrance  that  we  have  into  the  holieft 
in  time.  In  the  moll  holy  place  was  the  golden  altar,  andfym- 
bols  of  God's  prefenceand  glorious  Majefly,  and  accefs  thereto 
was  typical  of  our  accefs  to  God  and  heaven  ,•  which  accefs  we 
have  now  with  boldnefs  even  in  time,  through  the  rent  vail  by 
which  our  high-prieft  hath  entered  into  the  holy  place,  Heb.  4. 
laft  verfe.  Seeing  then  that  we  have  a  great  high-prieft.,  that  is  paft  into 
the  heavens,  Jefus  the  Son  of  God,  let  us  therefore  come  boldly  to  the 
throne  of  grace.  And  foit  is  inferred  from  this  fame  doftrine,  Heb. 
ic.  22.  Let  us  draw  near  with  a  true  heart,  in  full  affurance  of  faith. 
Queft.  What  is  that  nearnefs  to  God,  and  accefs  to  him,  that  a 
n-an  hath  in  time  when  he  is  bro't  within  the  vail  ?  Anfwer,  In  a 
word,  it  lies  not  only  in  the  firfl:  application  of  grace,  and  change 
of  the  man's  ftate,  when  in  Chrifl:  Jefus  he  that  was  afar  off  is 
made  nigh  by  the  blood  of  Chrift;  for,  whenever  the  virtue  of 
that  blood  comes  upon  us  by  the  Spirit  of  Chrift,  Godcomesnear 
to  us,  and  we  are  brought  near  to  God, •  but  there  is  ftill  more  and 
more  nearnefs  enjoyed  by  his  people.  Exercifed  Chriftians  are 
able  to  give  a  diftinft  account  of  their  having  this  nearnefs  at 
fome  times,  and  of  their  want  of  it  at  other  times.  He  may  be 
fufpefted  indeed  for  an  hypocrite,  that  hath  no  changes,  Pfal. 
55. 19.  for  the  true  Chriftian's  sky  is  never  long  clear  and  without 
clouds;  change  of  weather,  and  change  of  way,  is  ufuallv  found 
by  travellers  to  heaven.  Every  believer  indeed  hath  ftill  the 
Spirit  of  Chrift  dwelling  in  him  ;  for  if  any  man  have  not  the  Spirit 
of  Chrift,  he  is  none  of  his;  but  there  are  fome  fingular,  ourpour- 

ings 


122  The  rent  Vail  of  the  Temple. 

ings  of  the  Spirit  promifed  and  beftowed,  and  well  known  by  all 
believers,  and  they  are  precious  enjoyments.     This  Spirit  the 
World  cannot  receive ,  becaiife  it  fees  him  not,  neither  knows  him,  fays 
Chrift  ,•  but  you  knoiv  him,  for  he  dwells  with  you,  and  fjall  be  in  you, 
John  14.  17.     This  accefs  to  God  within  the  vail,  is  fometimes 
experienced  in  prayer,  yea,  moft  frequently  in  that  exercife  is  the 
light  of  God's  countenance  lifted  up,  and  the  foul  made  to  fay,  / 
love  the  Lord,  hecaufe  he  hath  heard  the  voice  of  my  fupplication.     Do 
not  ye  believers,  know  this,  that  fometimes  you  have  been  fo 
troubled  that  you  could  not  fpeak  ?  Pfal.  77.  4.  that  your  hearts 
have  been  fo  bound  and  ftraitned,  that  you  could  do  nothing,  and 
fay  nothing  before  the  Lord,  but  fit  as  dumb  and  opprefTed,  all 
dark  above,  all  dead  within,  and  all  doors  Ihut  upon  you  ?    You 
durft  not  negleft  prayer,  and  yet  you  could  not  perform  it;   but 
behold,  you  have  quickly  found  the  two  leaved  gates  caflopen 
to  you,  your  hearts  enlarged  and  mouths  wide  open'd  in  asking, 
the  windows  of  heaven  open,  and  the  banks  of  the  river  of  life 
broken  down,  and  the  flreams  gufhing  in  upon  you,  like  that  in 
Jfai.  44.  3.  Ill  pour  water  upon  him  that  is  thirfly,and  floods  upon 
the  dry  ground.     Alfo  this  accefs  to  God  within  the  vail,  is  fome- 
times experienced  in  fweet  communion  and  fellowfliip  with  God; 
Truly  our  fellowflfip  is  with  the  Father,  and  with  his  Son  Jefus  Chrifl. 
This  communion  with  God  is  a  myftery,  fweet  indeed  to  them 
that  have  it,  and  furpafling  all  the  delights  of  fenfe  and  reafon  ; 
but  to  them  that  have  it  not,  it  is  incredible  and  unintelligible, 
a  ftranger  intermeddles  not  with  this  joy.     Ye  that  know  not 
what  it  is,  altho'  the  word  be  full  of  fuitable  andfavoury  expref- 
fions  of  it,  yet  it  is  a  riddle  and  dark  parable  to  you,  it  is  only  tak- 
ing of  it  that  can  declare  its  tranfc^^ndantfvveecnefs.  Otafleandfee 
that  God  is  good!  You  that  know  what  it  is,  tho'  you  cannot  exprels 
it,  yet  you  can  relifh  and  underflandfome  found  words  about  it. 
It  may  be,  you  feel  it  fometimes  at  a  communion-table,  fome- 
times in  a  barn  or  cow-houfe,  fometimes  in  the  fields,  or  under  a 
bufli,as  Nathanael  under  the  fig-tree  :  But  what  you  felt,  you  can- 
not make  the  world  underftand  ;    only  when  the  Lord  direfts 
the  minifter  to  fpeak  fomewhat  fuitable  to  it,  then  you're  rea- 
dy to  think,  O  it  is  jufh  like  the  thing  I  felt  at  fuchatime  and 
fuch  a  place  ;   that  which  the  minifter  is  faying  from  God's 
word,  hath  a  fweet  found  ofthat  which  I  got  yonder,  when  none 
in  all  the  world  heard  me  or  faw  me  :  But  (Nathanael)  when  thou 
ivajl  under  the  fig-tree,  I  faw  thee,  fays  Chrifl:.  I  heard  you  groaning 
to  me,  I  faw  you  wreflling  with  me,  I  put  vour  tears  in  my  bottle, 
and  poured  in  my  comforts  into  your  foul.     O,  knov/  you  what  it 

is 


The  rent  Vail  of  the  Temple.  123 

is  to  be  brought  near  to  him,  and  to  have  the  clouds  and  vails  that 
are  on  your  hearts,  or  on  your  faces,  fcatcered,  and  the  light  of  his 
countenance  lifted  up  upon  you  ?  Have  you  not  been  fometimes 
on  the  mount,  fo  as  to  to  think,  O  how  good  is  it  to  he  here  ?  Have 
you  not  known  what  the  warm  and  healing  beams  of  the  fun  of 
righteoufnefs  upon  you  are  ?  Have  you  not  tailed  that  in  his 
company,  that  hath  made  all  the  wells  of  worldly  comforts  like  puddle 
-lu^r^r,  lothfomeandunfavoury  to  you,  yea,  that  hath  made  you 
groan  in  this  tabernacle,  and  long  to  be  at  that  complete  and  un- 
interrupted communion  above,  whereof  all  you  tailed  on  earth  is 
but  a  fmall  earneft  ?  However,  the  vail  was  rent,  that  you  might 
enter  within  the  holieft,  to  a  begun  heaven  even  in  time.  Grace 
being  the  fame  fpecifically  with  glory,  there  is  but  a  gradual  dif- 
ference; and  therefore  the  believer,  even  on  earth,  is  faid  to  be 
cowzefo  Mount  Zion,  the  eity  of  the  living  God.  the  heavenly  Jerufa- 
lem,  to  the  innumerable  company  of  angels,  to  the  general  afjhnbly  and 
church  df  the firft- born  that  are  written  in  heaven,  to  God  the  judge  of 
all,  and  to  thefpirits  ofjuft  men  madeperfe^,  Heb.  12.22,23.  Why, 
when  does  the  believer  come  to  all  this  ?  Even  when  he  comes  by 
faith  to  Jefus  the  Mediator  of  the  new  covenant,  and  to  the  blood  of 
fprinkling,  then  he  is  come  to  heaven  itfelf,  the  true  holy  of  holies 
inchoatively,  or  by  a  begun  entrance.  13ut,  2.  There  is  a  con- 
fummative  entrance  into  the  holiefi,  that  the  believer  fliall  have, 
as  a  fruit  of  the  rending  of  the  vail,  and  that  is  when  he  comes  to 
the  heaven  above,  to  the  higher  houfe,  whither  the  forerunner  is 
for  us  entered,  having  rent  the  vail ;  which  was  rent,  that  wc  might 
have  accefs  to  God  in  glory,  as  well  as  in  grace,  and  then  the  be- 
liever will  not  be  half  in,  as  it  were,  but  completely  within  the 
vail :  for  then  will  his  communion  with  God  be  completed  j  then 
his  knowledge  of  God,  his  love  to  God,  his  delight  in  God,  his  vi- 
fion  of  God's  glory,  his  conformity  to  God's  image,  will  all  be 
complete,  for  that  which  is  in  part  fjjall  be  done  azvay,  and  that 
which  is  perfect  jhall come,  i  Cor.  13. 10.  O  what  a  fweet  exchange 
will  that  be,  when  faith  will  fay  to  vifion,  I  give  place  to  you  ; 
when  hope  will  fay  to  fruition,  1  give  place  to  you  ;  when  grace 
will  fay  to  glory,  I  give  place  to  you;  when  partial  communica- 
tion will  fay  to  perfe6lion,  I  give  place  to  you ;  when  fhort  tran- 
fcient  views  will  fay  to  uninterrupted  everlafting  joys,I  give  place 
to  you  ?  Little  w^onder  then,  if  believers  long  to  be  wholly  within 
the  vail  (butHnliftnot  on  it)  for  then  indeed  he  fully  enters  into 
the  holiefl  by  the  blood  of  Jefus.  Thus  vou  fee  the  two  great  ends 
for  whicii  the  vail  was  rent ;  namely,  that  way  might  be  made  for 
Chriil's  enteringinto  the  holy  of  holies,  and  fo  for  our  entering 

in 


ioy|_  The  rent  Vail  of  the  Temple. 

in  through  him,  and  after  him.  But  I  come  now  to  the 
Fifth  thing,  viz.  the  application.  Is  itfo,  that  Chrifl; hath  by 
his  death  rent  the  vail  that  interpofed  betwixt  God  and  us,  and 
obftru6ledouraccers  tohim.?  Then,  i.  For  information,  hence 
we  may  fee,  (i,)  What  a  full  feaft  of  love  we  have  to  feed  upon 
on  a  communion  day,  namely,  the  love  of  Chrift,  not  only  in  dy- 
ing, but  in  rendingthe  vail,  that  he  might  enter  into  the  holieft 
for  us.  The  apollle  iliys,  that  Chrill:  loved  us,  and  how  does  he 
prove  it?  Eph.  5.  2.  He  gave himfelf  an  offering  anda  facrifice  to 
God  for  a  fiveet  fine  liing  favour ;  this  favouryand  fweec  fraelling 
facrifice,  was  the  offering  of  incenfe,  and  where  was  the  incenfe  of- 
fered under  the  law?  Why,  it  was  offered  within  the  vail.  God 
tells  Mofes,  thsit  Aaron  lliould  take  his  handful  of  fweet  incenfe 
beaten  fmall,  and  bring  it  within  the  vail,  Lev.  16.  12.  Now 
Chrift  having  given  himfelf  an  offering  and  facrifice  toGod,with- 
out  the  camp  in  this  world,  he  rends  the  vail,  and  goes  to  heaven, 
and  offers  him.felf  as  incenfe  within  the  vail.  Perhaps  you  have 
feenand  thought  upon  the  love  of  Chrift,  in  his  dying  upon  the 
.  crofs,  in  his  making  himfelf  a  facrifice ;  but,  O  fee  his  love  alfo 
in  his  incenfe  within  the  vail.  .  We  ordinarily  feed  too  fparingly 
upon  Chrift,  and  therefore  our  faith  is  weak ;  we  eat  for  the  mofl 
part  but  of  one  difli,  Chrifl  as  the  Pafchal  Lamb  flain  on  the 
crofs  ,•  but  we  fliould  learn  to  feed  upon  Chrill  as  a  prieft 
gone  in  within  the  vail;  our  faith  fliould  not  tarry  on  the  crofs, 
but  we  fliould  carry  it  further,  even  after  Chrift  within  the 
vail,  into  heaven  itfelf.  Our  faith  fliould  flee  for  refuge  to  lay 
hold  upon  all  the  hope  that  is  fet  before  us;  the  anchor  of  our 
foul  will  not  be  ^o  fure  and  fledfaft,  as  it  might  be,  except  it  enter 
within  the  vail,  Heb.  (5.  19.  As  the  Apoftle  fays  of  patience,  Let 
rt  have  its  perfe^  work,  fo  we  fay  of  faith,  let  it  have  its  perfect 
work ;  let  us  follow  Chrift  within  the  vail,  and  view  him,  not  on- 
ly fliedding  his  blood,  but  entering  into  the  holy  of  holies  within 
the  vail,  and  fprinkling  his  blood  upon  the  mjercy-feat  and  before 
it,  Lcv.iC.is.The  priefts  under  the  law  fprinkled  the  mercy-fear, 
which  was  within  the  vail,all  over  ,•  and  when  Chrifl  went  to  hea- 
ven within  the  vail,  he  did  that  in  fubftance  which  thepriefl  did 
in  ceremony,  in  order  to  make  a  full  atonement :  And  when  faith 
is  afted  upon  all  this,  then  the  believer  is  faid  to  be  come  to  the 
blood  of  fprinkling.  And  we  aft  not  our  faith  far  enough,  when 
we  a6l  it  not  farther  than  the  death  of  Chrift  ,*  for  the  atonement 
was  not  actually  perfe6led,  though  it  was  made  fundamentally  on 
the  crofs,  yet  not  formally,  'till  upon  the  rending  of  the  vail,  our 
High-prieft  entered  into  the  holy  place,  and  fprinkled  the  mercy- 
feat 


The  rent  Vail  of  the  Temple.  125 

feat  with  his  blood,  by  which  aft  mercy  and  JLiitice  are  aftually 
met,  and  kifs  each  other.     (2.)  If  the  vail  of  the  temple  be  rent, 
lience  wemay  fee  the  glory  of  theNewTeflament  difpenfation, 
beyond  that  of  the  Old  ;  the  vail  of  the  covering  is  rent,  rh.c  dark- 
nefs  of  that  difpenfation  removed  by  the  death  of  Chrifb,  and 
Old  'i'eftament  myfteries  unvailed,  fo  that  now,  he  thai  runs  may 
read  the  meaning  of  them.    Now  we  fee  clearly,  that  the  mercy- 
feat  fignified  Chriftthe  great  propitiation,  the  pot  of  manna  fig- 
rified  Chrift  the  bread  of  life.    Now  we  all  with  open  face  beholding 
the  glory  of  the  Lord,  as  in  aglafs,  which  helps  the  fight  as  the  vail 
hindered  it,  and  that  the  vail  of  the  temple  was  rent,  it  may  give 
lis  ground  further  to  expeft,that  the  vail  fliall  be  taken  away  from 
the  hearts  of  the  Jews,  for  even  to  this  day,  when  Mofes  is  read,  the 
vail  is  upon  their  hearts ;  neverthelefs,when  it  /hail turn  to  the  Lord, 
the  vail  Jhall  be  taken  away,  2  Coy.  ^.  IS.     (3.)  Ifbythedeath  of 
Chrift  the  vail  be  rent,  that  is  interpofed  betwixt  (rod  and  us, 
hence  we  may  fee  what  is  the  way  to  heaven,  and  what  accefs  we 
have  this  way.     Why,  we  have  boldnefs  tocometotheholiefi  by  the 
blood  of  Jefus,   by  that  new  and  living  way  that  he  hath  confe- 
crated  through  the  vail.     We  may  come  boldly  to  the  throne 
of  grace,  for  the  vail  is  rent,  by  the  blood  of  Jefus  the  way 
is  open.     How  fliall  the  unholieft  of  finners  venture  to  come 
into  the  holieil  of  all,  or  to  God's  prefence  ?    yea,  fays  the 
Holy  Ghofl,  by  the  blood  of  Jefus,  by  the  rent  vail.      There 
are  many  miflakes  about  the  way  to  the  holy  place:  it  is  a  dread- 
ful thing  to  think,  that  many  who  have  heard  the  Gofpel  (it  may 
be)  ten,  twenty,  thirty  years,  if  they  be  ask'd  of  the  way  to  hea- 
ven, they  will  fay,  why,  if  we  do  juftly,  live  honeftly  and  civilly, 
and  do  as  we  would  be  done  to,  we  fliallfurely  befaved.     But' I 
tell  you,  you  fliall  furely  be  damned  if  no  more  be  done.     O  fad, 
that  after  all  the  light  that  hath  fliined  about  the  way  of  falvation 
by  theflain  Son  of  God,  that  civility,  that  is  to  be  found  among 
the  heathens,  is  all  the  title  a  great  many  can  give  to  eternal  life. 
Others,  they  hope  to  go  to  heaven  by  abetter  righteoufnefs,  but: 
it  is  a  righteoufnefs  of  their  own ;  they  fay  thev  will  do  as  well  as 
they  can, they  muft  read,&  pray,&  hear,&  the  [ike,dc  fo  they  find 
out  a  way  to  heaven  for  themfelves.     Some  cannot  endure  to 
hear  any  thing  fpoken  againfl  felf-righteoufnefs,  as  if  no-body 
were  in  "danger  to  be  ruined  by  it ;  whereas  this  is  a  great  part  of 
the  fl:rong  man's  armour,  whereby  he  keeps  poflelTion  of  fouls.   I 
tell  you,  Sirs,  your  felf-righteoufriefs  is  fo  far  from  being  the  way 
to  heaven,  that  true  holinefs  itfelf,  is  but  the  bufmefs  that  people 

h;ive 


126  The  rent  Vail  of  the  Temple. 

have  to  do  who  are  in  the  way,  there  will  never  be  another  way  to 
heaven  but  Chrift ;  holinefs  is  the  walk,Chrifl:  is  the  way  in  whicfi 
we  wal k,  Col.  2.6.  As  ye  have  received  Chrift  Jefiis  the  Lord,  Jo  walk 
ye  in  him.     I  am  the  way,  no  man  comes  to  the  Father,  but  by  me. 
This  is  the  new  and  living  way,  confecrated  through  the  vail. 
The  vail  of  the  temple  is  rent,  and  the  way  to  the  holieft  lies  thro' 
the  rent  vail.     Every  body  thinks,  that  it  is  very  hard  to  get  to 
heaven,  and  that  it  willcofta  great  deal  of  time,  and  pains,  and 
ftrugling  ;  but,  fays  one,  here  is  the  mifchief  of  it,  people  do  not 
know,  that  it  is  hard  to  know  the  way  to  heaven,  and  that  flefli 
and  blood  cannot  reveal  it,  'till  God  himfelf  fend  in  a  beam  of 
light  upon  the  heart,  and  give  the  Spirit  of  wifdom  and  revelation 
in  the  knowledge  of  Chrifl,  who  is  the  way,  having  by  his  death, 
rent  the  vail.     O  this  way  is  little  known,  and  yet  we  let  you  to 
know,  chat  there  is  free  accefsfor  you  all  this  way,  and  nothing 
to  hinder  your  accefs  to  God  and  heaven  this  way,  if  it  be  not 
your  own  ignorant  unbelieving  heart;  nothing  to  hinder  your 
entring  into  theholieft,  for  the  vail  is  rent,  the  lawis  fulfilled, 
juftice  is  fatisfied,  holinefs  vindicated,  fin  is  expiated.     Will 
you  go  to  heaven  this  way,  man  and  woman  ?    for  the  door 
is  open  for  you,  the  vail  is  rent  for  you,  to  you  is  the  word  of 
this  falvation  fent,  to  you  old  men  and  women,    and  to  you 
young  men  and  women,  whofoever  hears  me,  to  you  is  the 
way  to  the  holieft  made  paflable,  and  whofoever  will,  let  him  come 
and  enter  in,  and  him  that  comet  h,  he  will  in  no  wife  cajl  out.     What 
in  all  the  worldisto  hinder  you  from  coming  in?  Thelaw,  how- 
ever holy,  needs  not  hinder  you,  here  is  a  righteoufnefs ;  juftice, 
however  awful,  needs  not  hinder  you,  here  is  a  fatisfaftion ;  your 
fins,  however  great,  need  not  hinder  you,  here  is  afacrifice;  all 
thefe  vails  are  rent,  whatfliould  hinder?  Are  there  are  any  o- 
ther  vails  to  be  rent  ?  O,  fay  you,  the  vail  of  darknefs, ignorance, 
enmity  and  unbelief  that  is  upon  my  heart.     Well,  let  me  tell 
you,  that  needs  not  hinder  you  neither  to  come  to  Chrifl,  and  em- 
ploy him  to  rend  thefe  vails  on  your  part,  that's  jbut  little  for  him 
to  do,  who  could  rend  fuch  great  vails  as  were  on  God's  part ;  O 
he  is  good  at  rending  vails,  give  him  work,  and  the  work  is  done. 
Did  he  not  rend  a  greater  vail,  when  he  fatisfied  infinite  juflice, 
and  ftoptup  the  fiood-gates  of  divine  wrath?   And  if  he  hath 
done  the  greater,  O  will  you  not  employ  him  to  do  the  lefs  ?• 
Why,  fay  you,  if  I  knew  that  he  rent  that  great  vail  for  me,  I 
would  not  fear  but  he  would  rend  theleffer;  why,  man,  the  vail 
was  rent  for  finners,  and  why  not  for  you  ?  Chrift  came  to  fave  fin- 
riers.     But^  fay  you,  all  fliall  no  t  be  faved  and  brought  within  the 

vaiJ, 


The  rent  Vail  of  the  Temple.  127 

\  vail,  and  perhaps  not  I.  I  anfvver.  Tome  (hall  be  faved,  and  why 
notyou?.  Wherefore  are  not  all  that  hear  his  Gofpel  faved,  but 
becaufe  they  will- not  give  employment  to  Chriflto  favethem  ? 
Through  unbelief  they  think  he  meant  no  favour  towards  them, 
when  he  rent  the  vail,  andfo  ftand  from  him,  faying,  it  was  not 
forme;  but  I  declare  in  his  name  it  was  for  you,  man,  for  you, 
woman,  whoever  will  have  the  benefit  of  it.  The  Gofpel  noti- 
fies in  general,  that  the  vailis  rent  for  you  all,  f3  far  astliat  God 
ca]ls&  commands  you  all  to  come  into  the  holieft  by  this  way, this 
new  and  living  way,  confecrated  through  the  vail,  and  if  you  do 
not,  you  fliall  be  damned  for  your  neglect  of  it.  But  as  for  your 
particular  perfonal  knowledge  of  your  actual  intereft  in  the  bene- 
fit of  this  rent  vail,  it  is  impoffible  for  you  to  have  it,  'till  yoa 
come  to  Chriilandfueforit,  therefore  let  nothing  hinder  you  to 
enter,  fince  the  vail  is  rent,  and  the  way  made  plain  ;  you  have 
nothing  to  do  yourfelf,  for  you  cannot  rend  any  vail,  all  that  you 
have  to  do,  is  to  confent  that  Chrillfliould  rend  all  vails  betwixt 
God  and  you,  for  he  will  be  a  complete  Saviour,  he  will  not  leave 
a  rag  of  the  vail  for  you  to  rend,  but  with  his  own  hand  will  rend 
all  in  twain  from  the  top  to  the  bottom.  O  fay  amen  to  it, 
that  he  may  get  all  the  work  and  all  the  praife-. 

Ufefecond  for  examination.  Try  what  interefl;  you  have  in  this 
privilege,  ifthe  vail  be  a6lually  rent  from  the  top  to  the  bottom, 
with  refpe<5l  to  you  ;  try  whether  or  not  you  have  gone  in  within 
the  rent  vail  of  the  temple,  to  the  holy  of  holies.     The  vail  Vv'as 

•  fundamentally  rent,  when  Chrift  gave  up  the  ghofl,  it  was  rent 
formally,  when  he  entered  into  the  holieft,  the  vail  is  rent  objeft- 
ively,  in  the  preaching  of  this  Gofpel,  and  now  the  queftion  is,  if 
the  vail  be  rent  fubjeftively,  and  fo  as  you  have  the  a6lual  faving 
benefit  ofit  in  your  own  perfon  ?  It  is  not  enough  that  the  vail 
is  rentdoftrinally  for  you,  fo  as  you  have  liberty  to  go  into  the 
holy  place ;  but  whether  is  the  vail  rent  effeftually  to  you,  and  in 
you,  fo  as  you  haveftept  into  the  holieft  by  thereat  vail.  And, 
( I. )  If  you  be  a  believer  indeed,  to  whom  the  vail  is  fav- 
ingly  rent,  then  you  have  got  a  humbling  fight  and  fenfe  of 
the  vail  that  interpofed  betwixt  God  and  you,  and  have  feen 
yourfelf  to  be  without  the  vail.  Did  you  ever  fee  fuch  a  vail 
of  wrath  on  God's  pare,  and  fuch  a  vail  of  guilt  on  vouv 
part?  Such  avail  of  broken  law,  incenfed  Juftice,  and  injured 
holinefs  on  the  one  hand,  and  fuch  a  vail  of  fin,  darknefs,  unbelit- f 
and  enmity  on  the  other  hand,  as  hath  made  you  to  defpair  that 
ever  the  vail  would  be  rent  by  you,  or  any  creature  in  heaven  or 
earth,  and  made  you  to  feeyourfelfluftand  undone,  crying  uur, 

Men 


128  The  rent  Vail  of  the  Temple. 

Men  and  brethren^  what  poall  we  do  to  befaved  ?  Did  you  never  fee 
^OLir  fad  rtace,  as  having  a  black  vail  (landing  up  betwixt  God  and 
you?  Folks  foul-exercife  about  religion  isfufpicious,  if  they  ne- 
ver faw  the  vail.  Some  will  fay,  O  I  have  {"qcu  many  ills  about 
me,  and  I  have  an  ill  heart,  and  an  ill  frame  of  heart;  but  I  ask, 
jnan,  did  you  never  fee  yourfelf  to  be  in  anillftate,  inaftateof 
dirtance  from  God,  inaftate  of  feparation  from  God,  byreafon 
of  the  vail  that  was  betwixt  him  and  you  ?  The  efFeftual  rending 
of  the  vail  begins  here,  namely,  at  a  humbling  fight  of  the  feparat- 
ingvail,  the  man  fees  himfelf  without  the  vail,  andfo  within  the 
iloodmark  of  God's  wrath. 

(  2.)Ifthevailbeeffe6lually  rentin  you,  then  you  have  iheTi 
the  glory  ofhim  that  rent  the  vail,  and  the  glory  of  God  through 
the  rent  vail,  fomething  of  the  glory  of  God  in  Chrifl.  The  A- 
ppftle  tells  us,  Heb.  lo.  19,20.  That  Chrifi's  Jlejh,  that  is,  hishu- 
anan  nature,  is  .the  vail  for  us  to  enter  by  to  the  holy  of  holies,  that 
is  heaven,  or  God's  prefehce,  God's  face;  fo  that  in  his  flelh, 
or  human  nature  of  Ch rift,  we  may  fee  the  very  face,  the  very 
brightnefsof  the  glory  of  God  as  inamirrour.  Now,  if  the  vail 
be  rent  in  you,  and  the  face  of  the  covering  removed,  then  you 
have^feen  the  glory  of  God  in  Chrifl:;  you  have  feen  God's  law 
fulfilled  by  him,  God'sjufliice  fatisfied  in  him,  God's  holinefs  vin- 
dicated'by  him,  and  fo  God's  righteoufnefs  declared  in  the  way  of 
favingfinners  thro'  him,  as  the  propitiation  in  his  blood.  Have 
you  feen  his  glory  as  the  only  way  to  heaven,  as  God's  way  to  you, 
and  your  way  to  God,  as  the  render  of  the  vail  on  God's  part  and 
yours,  the  glory  of  his  death  in  the  value  and  virtue  of  it  ,•  in  the 
value  of  it,  for  rending  of  the  vails  that  hindered  God's  accefsto 
you;  and  in  the  virtue  of  it,  for  rending  of  the  vail  within  you, 
thathindred  your  accefs  to  God?  Have  you  felt  fomething  of 
this  virtue,  in  rending  the  vail  of  darknefs  and  ignorance  that 
was  upon  your  underftanding,  and  Ihiningin  upon  you  with  the 
light  of  life?  Theeffeftual  rending  of  the  vail,  makes  a  man  fee 
fome  glory  that's  within  the  vail ;  have  you  feen  God's  glory 
then  thro' the  rent  vail,  and  that  God's  glorious  attributes  are  all 
glorified  to  the  highefl:  in  this  way  ? 

3.  If  the  vail  beeifeftually  rent,  then  you  have  cafl  the  anchor 
of  your  hope  within  the  vaily  Heb.  6. 18,19.  After  your  foul,  like  a 
weary  veilel  tofs'd  upon  the  waves  of  convi6lions,  fears,  terrors, 
could  find  no  refl:,  God  hath  brought  you  at  lallinto  this  haven  of 
reft,  to  cafl:  anchor  within  the  vail;  you  have  fedfir  refuge  to  the 
hope  fet  before  you,  which  hope  you  have  as  an  anchor,  fare  andfledfajl, 
entering  into  that  within  the  vail,  whither  the  fore-runner  bath  entered. 

Whither 


The  rent  Vail  of  the  Temple.  129 

Whither  have  you  fled  for  refuge,  when  the  law  and  JLi[l:ice^&i^ 
God  waspurfuing  you  for  your  debt,  when  they  were  ready -eft  ;, 
condemn  you  to  helJ  prifon  ?  Was  you  then  made  to  flee  for  re- 
fuge to  the  furecy  that  God  fet  before  you,  for  paying  of  your 
debt,  and  to  fay,  Lord,  takebailof  thy  own  Sonfor  me,  Idefpair 
of  ever  anfwering  fuch  a  terrible  charge  as  Juflice  and  the  law 
hath  againft  me;  but  O  look  for  a  difcharge  in  the  blood  and' 
righteoufnefs  of  Jefus,  and  let  that  anfwerthe  charge.  When 
Chriftcnter'd  into  the  holieft  with  his  blood  within  the  vail,  he 
fprinkled  the  mercy-feat,  and  when  the  foul  takes  hold  of  this 
blood  and  righteoufnefs  of  Chrifl,  as  the  ground  of  his  acquit- 
tance from  the  charge  of  Juflice,  then  he  cafts  anchor  'within  the  vail. 
4.  Ifthevailbeeffe61ually  rent  for  you,  then  furely  you  can- 
not but  have  a  fuperlative  love  for  that  glorious  High-prieft, 
who  by  his  death  rent  the  vail,  and  went  into  the  holieft  for  you. 
O  can  you  fay  with  Paul,  He  loved  me,  and  gave  himfelffor  me  ? 
Or,  can  you  fay  with  Peter,  Thou  that  k?wixicji  all  things,  bio'weft  that 
Ihvetheel  Surely  they  that  love  him  not,  know  nothing  yet 
favingly  about  the  rending  of  the  vail.  It  may  be  fome  love 
him,  and  dare  not  fo  confidently  fay  it  as  Peter  did ;  but  ifyou  can 
fay  amen  to  two  texts  of  Scripture,  we  may  warrant  yoi^at  you 
iovehim  indeed.  The  one  is  a  fid  text,  If  any  man  love  not  the 
Lord  Jefus  Chrifl,  let  him  be  anathema  7naranatha,i  Cor. 18.  22.  The 
true  lover  of  Chrift  can  fay,  amen,  let  them  be  even  accurfed 
that  do  not  love  him,  andfliall  not  love  him.  They  that  can  fay 
amen  to  that  now,  they  fliall  fit  at  Chrift's  right  hand  at  the  great 
day,  and  fay  amen  to  the  fentence  of  the  great  Judge,  Depart 
from  me,  ye  ciirfed.  The  other  is  a  fweet  text,  IVorthy  is  the  lamb 
that  ixias  flain  to  receive  power  and  riches y  andwifdom,  and  ftrength, 
and  honour,  and  glory,  and  blefjmg,  Rev.  5. 12.  The  true  lover  of 
Chrifl  can  fay  amen,  worthy,  worthy,  worthy  is  the  lamb  to  re- 
ceive all  the  praifes  of  all  the  redeemed  to  all  eternity.  They 
that  can  fet  the  amen  of  faith  to  this  now,  they  have  begun  to 
join  with  the  triumphant  company  already  within  the  vail,  and 
they  fliall  join  with  them  forever  hereafter,  faying.  Salvation  to 
our  God  that  fits  upon  the  throne,  and  to  the  lamb  forever  and  ever : 
Indeed,  if  you  love  Chrift  at  all,  you  love  him  with  a  fuperla- 
tive love,  above  husband,  wife,  children,  lands,  houfes,  goods, 
and  worldly  comforts.  You  do  not  love  him  at  all,  if  you  do 
■not  love  him  above  all,  and  if  you  love  him  at  all,  the  vail  is 
rent,  and  if  you  have  got  into  the  holieft  in  part,  and  if  you'll 
have  patience,  yet  a  little  while  and  you  fliall  get  in  fully.  It  is 
impolTible  that  a  man  that  truly  loves  Chrift,  fliould  ever  §0  to  hell. 

K  5.  If 


130  The  rent  Vail  of  the  Temple. 

5.  If  the  vail  be  efFeftually  rent,  then  all  the  vails  on  yourpaft 
that  continue  to  feparate  betwixt  God  and  you,  are  matters  of  fad 
regret  to  you ;  the  vail  of  indwelling  fin  and  corruption,  the  vail 
of  darknefs  and  ignorance,  the  vail  of  remaining  enmity,  the  vail 
of  unbelief,  thefe  vails  are  all  whole  and  intirein  theunregene- 
rate ;  and  tho'  in  believers  thefe  vails  be  rent,  yet  they  are  not  re- 
moved. Regenerating  grace  hath  given  them  a  rent  that  (hall 
never  be  fewed  up  or  healed  again  ;  but  yet,  alas/  there  are  re- 
maining vails  within  the  believer,  while  here,-  tho'they  berenr> 
yet  they  hang  there,  and  many  times  fadly  feparate  betwixt  God 
and  him;  and  hence  he  cries,  0  'wretched  man,  &c!  O  to  be  a* 
bove  corruption,  O  to  be  within  the  vail,  that  Imay  fee  him  as  he 
is,  and  be  like  unto  him. '  O,  when  (hall  all  vails  be  removed  ?  When 
/hall  the  day  break,  and  the  fjadows  flee  away  ?  O,  when  fliall  the; 
curtain  be  taken  down  ?  Chrift  Hands  behind  the  curtain,  and 
does  not  manifelT:  himfelf.  Hath  he  been  a  vailed  Chrift  at  this 
communion,  then  I'm  fure,  believer,  your  heart  will  be  faying,  O 
that  the  curtain  were  drawn  !  O  that  the  vail  were  rent  into  ten 
thoufand  pieces  I 

6.  If  the  vail  be  efFe6lualIy  rent,  then  your  heart  will 
beefFeftually  rent  alfo ;  when  the  vail  is  rent  the  heart  is  rent, 
and  there  is  fomething  it  is  rent  for,  and  fomething  it  is  rent  from, 
(i.)  Something  it  is  rent  for  ,•  it  is  rent  for  fin.  Indeed  the  fight 
of  the  rent  vail,  or  of  God  reconciled  by  the  blood  of  Jefus,  will 
rend  the  heart  of  fin  more  than  all  the  thunders  of  Sinai,  or 
flames  of  heil :  They  fjall  look  on  him  'vohom  they  -pierced,  and  mourn. 
When  a  man  reads  his  fins,  as  they  are  written  upon  the  crofs  of 
Chrift  with  the  red  ink  of  his  fin-pardoning  blood,  O  then  he  reads 
them  over  with  tears  of  joy,  and  his  heart  is  kindly  rent  for  fin, 
then  he  cries,  Behold^  I  am  vile.  IVhen  the  vailis  rent,  the  heart  is 
rent,  not  only  for  his  own  fins,  but  for  the  fins  of  others ;  Rivers 
of  tears  run  down  mine  eyes,  becaufeof  the  wicked  that  break  thy  law, 
I  beheld  tranfgrejfors,  and  zms grieved.  They  that  can  fee  God  dif- 
honoured,  and  hear  men  curfe,  and  fwear,  and  blafpheme  the 
holy  name  of  God,  and  yet  never  be  troubled  about  it,  furely  the 
rD^//remains  upon  their  hearts,  otherwife  their  hearts  would  rend 
for  the  fins  of  others,  and  of  the  generation:  Seta  markupon  the 
foreheads  of  them  that  figh,  &c.  Again,  when  the  vailis  rent,  the 
heart  is  rent  for  the  Lord's  anger  and  abfence  ;  nothing  fears 
them  more  than  the  Lord's  anger.  O  rebuke  me  not  in  thy  wrath, 
neither  chaftizeme  in  thy  hot  difpleafiire.  Nothing  affe6ls  thera 
more  than  the  Lord's  abfence  ;  foi*  thefe  things  they  weep,  tnine 
eye,  mine  eye  runs  duv^n  with  waters,  becaufe  the  comfoi'ter  that  p.muld 

rdie'oe 


The  rent  Vail  of  the  Temple.  131 

relieve  my  foul  is  far  from  me.  O  the  little  lamentation  after  an 
abfent  God,  an  angry  God,  at  this  day/  Again,  when  ih^vail  is 
rent,  the  heart  is  rent  for  the  calamities  of  the  church,  Jer.  9.  i. 
O  that  my  head  imere  waters,  and  7nifie  eyes  a  fountain  of  tears,  that  I 
might  weep  day  and  night  for  the  /lain  of  the  daughter  of  my  people. 
The  miferies  of  the  church,  and  the  fins  that  bring  them  on,  are 
heart-rending  things  to  the  people  of  God  ,•  and  particularly, their 
hearts  are  rent  for  the  rents  of  the  church,  For  ^he  divijions  of  Reu- 
ben there  were  great  thoughts  of  heart.  For  my  own  part,  I  am  but 
a  perfon  of  little  experience  in  the  world,  and  therefore  1  defire 
to  bemodeftatthisjunfture,  about  the  prefent  rent  2imor)g  us.  It 
is  plain  enough  that  the  anger  of  the  Lord  hath  divided  us,  and  rent  us 
in  twain,  like  the  vail  of  the  temple,  from  top  to  bottom.  God  is  angry 
becaufe  we  have  finned.  Surely,  if  we  had  been  more  valiant  for 
the  truth,  and  zealous  for  a  covenanted  work  of  reformation 
when  we  had  fair  opportunities  for  it,  our  rent  had  not  come  to 
fuch  a  height.  But  yet,  tho'  I  cannot  jufiiify  the  ignorant  zeal  of 
many  profefibrs,  whofe  hearts  are  rent  from  minifiers,  and  they 
know  not  for  what,  they  can  give  no  reafonable  account  of  their 
feparating  courfes ;  yet  I  hope  there  is  a  ferious  remnant,  whofe 
hearts  are  daily  rent  for  the  rents  of  the  church,  and  the  finful 
caufes  thereof ;  and  I  hope  the  Lord  will  help  fuch  to  be  regular 
in  the  way  of  their  diflenting  from  whatever  they  reckon,  upon 
folid  grounds,  to  be  thedefe6tion  of  the  day  they  live  in.  But 
that  1  may  not  digrefs  too  far,  I  am  telling  you,  that  if  the  "y^i/ be 
effeftu ally  rent  with  you,  then  there  are  fome  things  your  heart 
is  rent  for,  namely,  for  your  own  fins,  the  fins  of  others,  the  fins 
of  the  land,  the  fins  of  the  church,  the  calamities  of  the  church, 
the  rents  of  the  church.  The  Lord's  anger  with  her,  and  abfence 
from  her,  may  indeed  make  you  weep  when  you  remember  Zion, 
and  hang  your  harps  upon  the  willow-trees,  while  we  are  gone  fo 
far  into  captivity,  and  the  glory  is  fofar  departed.  In  a  word, 
if  the  vail  be  rent  with  3'OM,  your  hearts  will  be  rent  habitually  for 
allthefe  things,  as  alfo  for  all  your  heart-plagues.  Your  heart 
will  be  fo  rent  for  your  acheifm,  ignorance,  enmity,  carnality,  hy- 
pocrify,  rovings,  wandrings,  worldlinefs,  and  fuch  like,thatyou'l 
be  ready  to  fay,  as  Rebecca  faid  to  Jfaac,  in  another  cafe,  /  am 
weary  of  my  life,  becaufe  of  the  daughters  of  Heth.  (2.)  Jf  the  vail 
be  effectually  rent,  then,  as  there  are  fome  things  your  heart  will  be 
rent/or,  fo  there  are  fome  things  your  heart  will  be  rtxit  from. 
Why,  your  heart  will  be  rent  from  fin,  as  well  as  rent  foi-fin ; 
your  heart  will  fay  with  Ephraim,  What  have  I  to  do  any  more  with 
idolsl  What  have  I  to  do  any  more  with  Iqfts?  All  that  expect 

K  2  to 


132  The  rent  Vail  of  the  TEMfLE. 

to  get  into  the  holy  of  holies m  the  heavenly  temple,  are  fludents 

of  holinefs  and  purity.     He  that  hath  this  hope,  purifieth  him- 
felf  even  as  he  is  pure.     Chrifl:  having  rent  the  vail,  entred  into 
the  holiefl  with  blood ;  and  believers  are  daily  fprinkling  them- 
felves  with  that  blood  that  fo  they  may  enter  in  all  fprinkled  over 
with  that  blood  alfo.  Believers  want  not  fin, and  it  cleaves  to  them 
here ;  but  they  are  fo  far  from  cleaving  to  it,  that  it  is  the  defire  of 
iheirfoulto  be  rent  from  it,  and  therefore  their  daily  fins  oblige 
them  to  make  daily  application  to  the  blood  of  fprinkling.     Again, 
if  the  vail  be  effectually  rent  ^ihQn  your  heart  will  be  rent  from  the 
world.     O  but  this  globe  of  earth,  and  all  the  glory  of  it,  looks  but 
like  a  filthy  mote,  apiece  of  dung,  1 0  the  man  ixiho  hath  got  his  heart 
within  the  vail.     The  glory  of  God  in  Chrifl  darkens  all  created 
glory.     What  cares  he  for  worldly  pleafures,  who  hath  Chrift  for 
his  delight?  What  cares  he  for  worldly  profits,  who  hath  Chrifl 
for  his  gain  ?  What  cares  he  for  worldly  honour,  who  hath  Chrifl 
for  his  crown  of  glory  ?   What  cares  he  for  the  world's  all,  who 
hath  Chrift  for  his  <afe///V2«//?  His  heart  is  rent  from  the  worR     A- 
gain,  whenthe  vail  is  rent,  the  man's  heart  is  rent  from  the  law.  He 
that  is  married  to  Chrift,  is  divorced  from  the  law,  Rom.  7.  4.  The 
Jaw  as  a  covenant  ofworkSy  the  believer  hath  nothing  to  do  with  it. 
He  does  not  owe  it  a  cup  of  cold  water ,  as  one  fays,  for  Chrifl  hath  per- 
feftly  fulfilled  the  condition  of  the  covenant  of  works ;  and  there- 
fore, if  the  law  challenges  him,  he  fends  it  to  Chrifl  for  a  perfe6l 
obedience;  if  the  penalty  challenges  him,  he  fends  it  to  ChriH: 
for  a  complete  fatisfaftion.     I  le  defires  with  Paul,  to  he  found  in 
Chrift,  and  would  not  be  found  in  his  own  righteoufnefs  for  ten 
thoufand  worlds ;   he  ^qqs  fo  much  unhohnefs  in  all  his  own  holi- 
linefs,  fo  much  unrighteoufnefs  in  all  his  own  righteoufnefs,  fo 
much  carnality  in  allhisfpirituality,  fomuch  earthlinefs  in  all  his 
heavenlinefs,  fo  much  fin  in  all  his  duties,  that  he  is  fure  God  may 
damn  hijii  for  all  his  befl:  duties  as  well  as  his  worfl  fins ;  and  there- 
fore he  hath  no  expesStation  from  the  law,  but  is  rent  from,  it, 
and  joined  to  the  Lord  Jefus,  faying,  In  the  Lord  only  have  I  righte- 
oufnefs and  jirength.     In  a  word,  when  the  vail  is  effectually  rent, 
the  man  is  rent  from  felf.     'Tis  very  hard  indeed  to  rend  a  man 
from  himfelf,  felf  infinuatesitfelfmtoall  our  praying,  preaching 
'and  communicating..     However,  the  power  of  felf  is  broken  in  all 
true  believers  ,•   inilead  of  felf-eflimation,  he  is  brought  to  that. 
Behold,  lam  vile !  He  hath  never  a  good  word  to  fpeak  of  himfelf, 
not  a  good  thought  to  think  of  himfelf,  but  every  time  he  prays, 
every  time  he  communicates,  he  cries  out,  Behold,  I  am  vile!  In- 
llead  of  feif-juftifi cation  he  is  brought  to  that,  /  willlay  my  band 

upon 


The  rent  Vail  of  the  Temple.  133 

upon  my  mouthy  Iwillnotanfwer,  Icannocjuftifymyfelf,  but  muft 
condemn  myfelf,  and  juftify  the  Lord.  Inflead  of  felf-love,  he  is 
brought  to  that,  I  abhor  myfelf,  and  repent  in  duft  and  afhes.  Self- 
lothing  and  abhorrence  takes  place  inftead  of  felf-will  ;  he  1% 
brought  to  that,Lor^,  what  wilt  thou  have  me  to  do  1  Inftead  of  felf- 
eafe  and  carnal  fecurity,  he  is  brought  to  that,  O  what/Jjall  I  do  to 
lefavedl  And  after  the  firft  foul-exercife  about  falvation  hatli 
landed  in  converfion,  he  is  always  exercifing  himfelf  to  godlinefs, 
giving  employment  to  Chrift  to  carry  on  and  complete  his  falva- 
tion, and  reftlefs  till  falvation  be  completed.  Inflead  of  felf- 
fulnefs  and  fufficiency,  he  is  brought  to  that,  In  me,  that  is,  in  my 
fiefh,  dzvelleth  no  good  thing ;  he  fees  himfelf  empty  of  all  good,  and 
filled  with  all  evil.  Inflead  of  felf-confidence  and  falfe  hope,  he 
is  brought  to  that.  We  had  thefentence  of  death  in  ourfehes,  that  we 
jhould  not  triijl  in  ourfehes,  but  in  God,  which  raifeth  the  dead.  They 
are  brought  todefpair  in  themfelves,  and  inflead  of  felf-righte- 
oufnefs,  of  which  before  they  are  brought  to  that.  All  our  right  e- 
mfnefjes  are  as  filthy  rags.  Thus,  in  fo  far  as  they  fliare  of  the  fav- 
ing  benefit  ofthe?-^?2ft'af/,fo  far  are  they  rent  from  felf;  and  thus 
by  thefe  things  you  may  examine  yourfelves,  what  intereftyoii 
have  in  this  privilege  of  Chrijt's  rending  of  the  vail  betwixt  God 
and  you. 

Ufe  third.  For  terror  to  unbelievers,  who,  tho'  they  hear  the  vail 
is  rent,  and  fo  a  free  accefs  to  the  holy  of  holies  proclaimed,  yet  they 
are  not  at  all  concerned  about  entering  in  by  this  rent  vail.     The 
door  of  heaven  is  open  to  you,  but  you  will  not  come  in  ,•  the  vail 
ofthe  temple  is  rent,  but  you  will  not  enter.     O  wretched  crea- 
ture, how  can  you  anfwer  that  challenge,  John^.^o.  Touwillnot 
come  to  me,  that  you  might  have  life  1  You  have  no  grace,  no  holi- 
nefs,  no  repentance,  no  good  thing ;  but,  fays  Chrifl,  you  will  not 
come  to  me,  that  you  might  have  grace ;   you  will  not  come  to 
me,  that  you  might  have  holinefs;  you  will  not  come  to  me,  that 
you  might  have  repentance;   you  will  not  come  tome,  that  you 
might  have  all  good  things  that  you  need.     The  vail  is  rent,  the 
door  is  open,  but  you  will  not  come  in  ;    0  what  will  you  do  in  the 
iayofvifitation,  &c.  What  will  you  do  when  he  that  rent  the  vail 
lliall  rend  your  foul  and  body  in  twain,  and  fay,  O  flighter  ofthe 
Son  of  God,  come  and  give  account  ofwhatufeyou  have  made 
ofthe  fabbachs,  fermons,  and  communion-feafons  that  you  enjoy- 
ed? Perhaps  you're  little  thinking  on  death  ;  but  what  know  you 
but  God  will  fay  to  you.  Thou  fool,  this  night  thy  foul  JImH  be  required 
cf  thee  ?  I  defy  all  the  minillers  on  earth  to  allure  you  that  you 
fliall  liv^e  to  get  another  offer  of  Chrift  to-morrow.     Many  here 

K  q  v/iU 


i^v^  The  rent  Vail  of  the  Temple. 

will  not  come  again  to-morrow,  and  many  here  may  never  have 
another  venture  for  heaven.     Owhat  will  you  do,  when  he?/5>^t 
rent  the  vail,  that  you  might  have  accefs  to  God,  will  rendthefe 
heavens,  and  come  down  to  judgment  ?  Behold  he  cometh  imtb 
clouds,  and  every  eye  frjallfee  him  !   With  what  countenance  will 
you  look  him  in  the  Face  in  judgment,  when  you  did  not  care  for 
a  fight  of  his  face  in  mercy  thro'  therent  vaiH   O  what  a  dreadful- 
voice  will  that  be  to  you,  when  he  will  fay.  Rife,  ye  dead,  andcome 
to  judgment !  Rife,  ye  under  valuers  of  the  Gofpel,  and  give  an  ac*^ 
count  of  yourfelves  !    Do  you  knov/,  that  while  you're  negi* 
]e6ling  the  Gofpel,  and  flighting  the  Son  of  God,  you're  faying 
with  the  Jews,  his  blood  be  upon  us  and  upon  our  children  ?  The  guile 
of  the  blood  of  Chriftis  upon  you,  and  upon  the  generations  after 
Toii,  that  follow  your  example;  and  O  how  terrible  will  it  be, 
when  he  comes  to  make  inqaifition  for  blood,  for  the  blood  of 
God  which  you  trampled  under  foot!  Ohow  will  you  then  wilh 
to  be  rent  and  grinded  in  pieces,  when  you  Ihall  find  all  the  curfes 
of  the  Bible  lighting  upon  you  I  O  what  will  you  do,  when  he 
that  rent  the  vail,  fliall  openly  rend  you  from  the  company  of 
God^  Saints  and  Angels,  and  fet  you  with  the  goats  on  his  left- 
hand?  When  you  mall  fee  fomeof  your  acquaintances  that  are 
here,  ftanding  on  his  right-hand,  how  will  you  then  think  with 
yourfelf,  O  what  ailed  me,  that  I  did  not  confent  to  the  Gofpel  as 
well  as  they  ?  You  now  join  with  them  in  the  fame  congregation, 
but  your  hearts  are  disjoined  from  them ;  you  feparate  from  them 
in  your  choice,  your  affeftions,  your  difpofition  and  converflon ; 
but  e're  long  there  fhall  be  another  kind  of  feparation.   You  that 
will  not  come  in  among  them  through  the  renp  vail  now,  there 
fliall  be  a  vail  hung  up  betwixt  you  and  them  that  fliall  never  be 
rent;  yea,  the  vail  betwixt  you  and  the  glory  of  God;  for  you- 
fjallbe  punifhed  mth  everlajling  dejlmSlion  fromthe  prefence  of  the 
Lord,  and  from  the  glory  of  his  power.    He  that  rent  the  vail  to  pie- 
ces, will  certainly  tear  you  to  pieces,  when  there  fliall  be  none 
to  deliver.     Now  the  vail  is  rent  betwixt  God  and  you,  fo  as  yoii- 
may  come  to  God's  prefence  with  boldnefs,. through  the  nev/  and 
living  way  that  is  confecrated  through  the  vail,  and  you  fliall 
have  God,  and  Chrifl,  and  Saints,  and  Angels  all  welcoming  you, 
for  the  Spirit  and  the  bride  fay.  Come,  and  zuhofoever  will,  let  him  come',. 
for  the  vail  is  rent ;  but  if  once  you  go  down  by  the  fides  of  the 
hoitomMs  Tophet,  the  vail  that  then  fliall  be  placed  betwixt  God 
^n<^  you,  will  never,never,  never  be  rent,  fo  long  as  etei'nity  lafls. 
You'll  never  hear  again  fuch  a  fweet  word,-,  and  Owhat  would 
you  then  give  for  fuch  a  word  as  that^,b.eiialdthe  ¥ail  isrent,  that 

you. 


The  rent  Vail  of  the  Temple.  i^5 

you  may  come  to  God's  favour  and  fellowihip?  ButnofLiehnews 
ihall  be  heard  in  hell;  now,  only  «ow,  is  the  accepted  timer,  no'W  is 
the  day  offahation :  To  day,  if  ye  will  hear  his  voice,  harden  not  your 
hearts,  but  think  of  coming  into  the  holy  of  holies,  when  you  hear 
that  the  vail  is  rent,  and  nothing  to  hinder  you. 

Ufe  fourth.  For  confolationto  believers,  to  whom  the  vail  is  fo 
effeftually  rent  in  twain,  that  from  the  marks  given,  they  may 
conclude  they  have  made  fome  entrance  within  the  vail,  by  co- 
ming to  a  God  in  ChriH-,  and  cafting  their  anchor  within  the  vail. 
I  have  a  word  of  comfort  to  fay  to  you,  though  perhaps  you  are 
Hill  complaining  of  many  vails  that  feparate  betwixt  God  and 
you ;  yet  a  little  while,  and  you  ihall  have  a  triumphant  enterance 
miniflred  unto  you,  into  the  holy  of  holies  above,  whether  the 
forerunner  hath  for  you  entered ;  For  behold  the  vail  of  the  temple 
was  rent  in  twain  from  the  top  to  the  bottom,  therefore  you  /hall come 
into  Zion  withfongs,  and  everlajiing  joy  upon  your  heads ;  you  [hall 
obtain  joy  and  gladnefs,  and  forrow  and  Jighing  /hall  fy  away,  and 
then  all  vails  (hall  be  rent  and  removed  for  ever.  Til  tell  you,  for 
your  comfort,  of  a  few  vails  that  then  fhall  be  rent ;  for  the  rend- 
ing of  the  vail  of  the  temple  promifes  the  rending  of  all  vails  in  a 
fhort  while,  (i.)  Then  the  vail  of  Jin  and  corruption  fhall  be  rent 
in  twain :  All  the  rents,  all  the  knocks  that  fin  gets  by  the  word, 
the  rod,  the  Spirit,  never  rends  a  body  of  death  from  you,  but  flill 
you  are  groaning  under  afenfe  of  indwelling  fin  that  feparates 
betwixt  God  and  you  ,•  but  then,  O  then,  believer,  this  vail  (hall 
be  rent  in  twain  from  the  top  to  the  bottom,  and  from  the  bottom 
to  the  top,  both  root  and  branch  fliallberent  and  removed;  for 
when  he  Ihall  appear,  you  fhall  be  like  him,  your  conformity  to 
him  Ihall  be  complete.  You  miifl  go  ro  heaven  dragging  a  body 
of  death  aft^r  you ;  but  whenever  you  come  to  the  port  of  glory 
there  will  be  a  joyful  parting  ;  for  you  fhall  take  an  everlafting 
farewel  of  all  your  lufts  and  corruptions ;  then  you'll  fay  farewel 
with  all  our  hearts,  and  glory  to  God  that  we  fhall  never  meet  a- 
gain.  BlefTedbeGod, wefliallneverfee  your  faceagain.  (2.) 
Then  (hall  the  vail  ofdarknefs  and  diftance  be  rent  in  twain ;  for 
then  darknefs  will  give  way  to  light,  glorious  light :  all  diflance 
will  give  way  to  prefence,  glorious  &  everlafling  prefence.  Now 
you  fay,  it  cannot  fee  him,  he  is  far  away  ;  but  Chrift  fays.  Father, 
Iwill  that  thefewhomthouhajl  given  tne, be  with  me  where  lam,  that 
they  may  behold  my  glory.  'To  be  with  me  where  I  am,  there  is  dif- 
tance removed  ;  to  behold  my  glory,  there  is  darknefs  removed. 
Darknefs  and  diftance  now  create  doubts  and  fears,  but  douhts 
and  fears  will  then  take  wings  &  fly  away,  never  to  return  again  ,* 

K  4  fof 


{^6  The  rent  Vail  of  the  Temple. 

for  the  face  of  the  covering /hall  be  entirely  removed,  Ifa.  25.  7, 8.  (3.) 
Then  lliall  the  vail  o^  ordinances  be  rent  in  twain.   Now  any  view 
we  have  of  God's  glory  is  mediate,  thro'  the  intervention  of 
means  and  ordinances,  and  every  glimpfe  we  get  of  his  beauty,  is 
tiiro'chedim  glafs  of  duties  and  ordinances ;  fovnowwefeethro' a 
gkifs  darkly,  {a-ys  the  Apoi\]e,  but  the  time  comes,  when  the  glafs 
{hall  be  broken,  and  wefljallfee  hini-as  he  is,  in  an  immediate  man- 
ner, i^f-y.  21.  22.  Ifawno  temple  there,  for  the  Lord  God  Almighty, 
and  the  lamb,  are  the  temple  of  it.     And  then  fhall  the  Saints  be  able 
to  fay,  the  half  of  his  glory  hath  not  been  told,  when  they  fhall  fee 
him  face  to  face,  &  not  his  back  parts,  or  the  skirts  of  his  garments 
only.    (4.)  The  vail  0^ f canty  enjoyments  zxid.  interrupted  views 
will  be  rent  in  twain.     The  life  of  the  Saints  here  is  moftly  alife 
of  deiire,  hecan  never  get  his  defire  fully  fatisfied  ;  and  when 
you  get  any  defirable  meeting  with  the  Lord,  why,  it  is  but 
a  tafte  and  away,  your  defires  are  but  increas'd  thereby,  and 
your  melancholly  wants  remain  unfupplied  ^   but  within  the 
vail  all  defire  fliall  be  fatisfied,  all  wants  lliall  be  fupplied  ; 
for  in  his  prefence  there  is  fulnefs  of  joy,  and  at  his  right-hand  ri- 
vers of  pleafure  for  evermore.     No  clouds,  no  night,  no  defertion 
there,  no  fuch  complaint  as  this,  O  why  hideft  thou  thy  face  ? 
The  beft  comm.union  and  enjoyment  here  admits  of  interruption, 
but  that  which  is  above  is  uninterrupted;  no  tempting  devil,  no 
deceitful  heart,  no  difmal  cloud  to  darken  their  day,  or  interrupt 
their  vifionand  fruition  of  God.     Chriftis  here  only  palling  by 
us,  and  as  a  way-faring  man,  that  tarries  only  for  a  night,  yea, 
hardly  for  a  night;  no  (boner  does  he  enter,  but  he  is  away,*  no 
Iboner  does  the  heart  begin  to  open  to  him  fometime,  than  alas 
he  is  gone.  Song  5.  6.  I  opened  to  my  beloved,  but  be  had  zvithdrwdon 
himfelf,  and  was  gone.    But  then  their  enjoyment  fliall  be  full,  and 
everlafting,  and  uninterrupted;  for  fo /JmH  they  ever  be  ijoith  the 
JuOrd.     Partial  enjoyments  will  give  way  to  eternally  full  enjoy- 
ments ;  for  when  that  ijohich  is  perfed;  is  come,  that  which  is  in  part 
/hall  he  done  away.     (5.)  The  vail  of  church  diforders  and  confufion 
iliall  be  rent  in  twain.     Many  times  you  have  reafon  to  figh  and 
complain,  that  matters  are  all  out  of  order  in  the  church,  the  vail 
•of  confufion  and  diforderisupon  it,  and  the  glory  departed,  no- 
thing but  clouds  in  our  sky.     Indeed  we  would  gladly  expe6l  the 
rending  of  thefe  vails  that  are  upon  the  Church,  even  in  time,  and 
-even  wiili  refpe6l  to  the  Church  of  Scotland.  It  is  with  the  Church 
as  it  is  with  particular  believers ;  the  Lord  ufually  brings  them  to 
an  exr.reniity,  before  he  gives  them  a  deliverance;  thedarkefb 
night  may  uiher  in  the  cleared;  day ;  to  them  that  fear  his. name,  the 

Sun 


The  rent  Vail  of  the  Temple.  137 

Sun  of  right  eoufnefs  fljallarife.  Whatever  dark  eclipfe  the  fun  may 
be  under  at  prelent,  do  not  fay  the  fun  is  gone  out  of  the  firma- 
ment, becaufe  it  is  a  cloudy  day,  the  clouds  may  grow  thicker  and 
thicker ;  yea  there  may  not  only  be  clouds,  but  rain,  and  perhaps 
a  terrible  Ihowerof  wrath  is  coming,  many  things  look  like  it  : 
But  though  there  fliould  be  both  clouds  and  rain,  fay  not  the  fun 
is  gone,  and  will  never  return  andfliine  again;  he  that  rent  the 
vail,  will  rend  the  clouds  in  his  own  time.     Yea,  the  rending  of 
the  vail  of  the  temple  did  foretell  good  to  the  church.     It  fays 
that  he  will  rear  up  a  more  glorious  temple,  fuchas  is  promifed, 
J  fa.  54. II, 12, 13.  0  thou  affli^ed,  toffed  imth  tempejis,  and  not  com- 
forted, behold^  I  mil  lay  thy  Jtones  with  fair  colours,  and  lay  thy  foun- 
dations with  fapphires,  and  I  will  make  thy  windows  of  agats,  and  thy 
gates  of  carbuncles,  and  all  thy  borders  of  pleafantftones.  Wh  y,  w  h  at 
is  the  meaning  of  all  this  ?  See  it  ^.  13.  All  thy  children  JJjall  be 
taught  of  the  Lord,  and  great  JJjallbe  the  peace  of  thy  children.     You 
fay  it  is  a  time  of  great  darknefs  in  the  church,  fo  it  is  indeed  ; 
but  here  is  a  promife  of  light  that  fliall  arife,  all  thy  children /Jjall be 
taught  of  the  Lord.     Is  it  a  time  of  great  divifion  and  contention  ? 
So  it  is,  but  here  is  a  promife  of  great  peace,  great /hall  be  the  peace 
of  thy  children.     We  hope  there  will  be  a  more  full  accompliili- 
mentof  this  in  the  church,  even  in  time;  but  when  will  all  this 
come  to  pafs  ?  Why, we  may  come  to  be  toffed  with  another  kind 
of  tempefl before  it  come  to  pafs;  for  fee  how  the  promife  is 
ufliered  in,  O  thou  affli^ed,  toffed  with  tetnpejt,  and  not  comforted, 
then  follows  the  promife  of  a  pleafant  ifllie.     But  withal  never 
expe6l  a  perfeft  church  upon  earth,  we  hope  it  will  be  more  pure 
but  it  will  never  be  perfeft,  t'lW  that  which  is  in  part  be  done  away. 
The^ime  is  coming,  when  the  bride,  the  lamb's  wife,  Ihall  be 
prefented  to  him  without  fpot  or  wrinkle,  when  the  union  of  the 
Saints  fliall  be  entire,  and  the  communion  of  Saints  fhall  be  per- 
feft;  there  will  be  no  contention,  no  divifion,  no  diforder  in  the 
general  affembly  and  church  of  the  firfl-born  that  are  written  in 
heaven.  _  (6.)  The  vail  o^  militant  graces  w'lW  be  rent  in  twain, 
and  nothing  but  triumphant  graces  will  have  the  throne;  AV^y 
remains  faith,  hope,  and  love,  but  the  greateft  of  thefe  is  love.     Why, 
love  is  a  triumphant  grace,  and  faith  and  hope  will  refign  to  love 
the  chair  of  ftate.     There  will  be  no  need  of  militant  graces  in 
the  church  triumphant,  no  need  of  faith  where  vifion  is,  no  need 
of  hope  where  fruition  is,  no  need  of  patience  where  all  tribula- 
tion is  at  an  end,  dq  need  of  any  fighting  grace  where  there  is  no- 
thing but  vidiory,  Jight,  life,  love,  liberty,  joy,  glory.  You  have 
afightingli^eofit  here,butthenafongof  vi6tory,  viftory  for  e- 

vermore. 


13,8  The  rent  Vail  of  the  Temple. 

vermore.   (7.)  Th e  vail  of  nz/irm/f/>j  will  be  rent  in  twain.  Here 
believers  have  infirmities  on  their  bodies,  that  have  no  fmall  in- 
fluence on  the  adings  of  their  fouls ;  infirmities  on  their  fouls, 
darknefsand  dulnefsin  their  intelledlual  powers;  infirmities  of 
the  new  nature,  though  created  in  Chrifl  Jefus,  though  fupported 
by  his  power,  and  guided  by  his  grace  ;  yet  ftill  it  is  a  weak  thing, 
like  a  new-born  babe:  But  none  of  thefe  infirmities  are  in  them 
that  are  within  the  vail,  they  are  become  perfeft ;  then  [hall ixe 
all  come  in  the  unity  of  the  faith  to  a  perfect  man  in  Chriji,  Eph.  4. 1 3. 
Then  that  Scripture  Ihall  be  fully  accomplilhed,  Ifa.  30. 26.  The 
light  of  the  moon  /hall  be  as  the  light  of  the  fun,  and  the  light  of  the  fun 
flail  be  feven  fold  as  the  light  of f even  days.     (8.)  The  vail  of  wor- 
tality  fhall  be  rent  in  twain,  for  this  mortal  flail  put  on  immortality, 
this  corruption  flail  put  on  incorruption,  and  death  flail  be  fwalloiioed  up 
in  viSiory.    The  vail  of  flefh,  the  clay-tabernacle  will  be  rent  in 
twain ;  we  know  that  if  the  earthly  houfe  of  this  tabernacle  were  dif- 
folved,  we  have  a  building  of  God,  a  houfe  not  made  with  hands,  eternal 
in  the  heavens ;  for  in  this  we  groan  earnefily,  defiring  to  be  cloatbed 
upon  with  our  houfe  which  is  from  heaven,  2  Cor.  5.  i,  2.   O 
was  you  ever  brought  to  that  man's  faying,  O  mortalityj 
mortality,   O  time,  time,   that  will  not    hafte  away,   to  let 
eternity  come  !   Was  you  never  content  to  (hake  the  fand- 
glafs  of  time  to  get  into  eternity  ?    Was  you  never  content 
to  take  death  in  your  arms,  and  fay  welcome,  welcome,  O 
friend,  welcome  news,  that  mortality  ihall  be  fwallowed  up  of 
life.     (9.)  The  vail  of  incapacity  will  be  rent  in  twain.     Now 
you  are  not  capable  of  that  glory  which  you  (hall  be  able  to 
behold  and  contain  in  heaven  ;  your  eye  is  fo  weak,  that  you 
cannot  behold  the  fun  of  righteoufnefs  fliining  in  his  flrength. 
The'  light  be  the  moll:  pleafing  thing  to  the  eye,  yet  the  me- 
ridian brightnefs  of  the  fun  cannot  be  look'd  upon  without  de- 
H'roying  tTie  fight,  becaufe  the  faculty  is  not  ftrong  nor  capa- 
ble to  receive  the  objeft;  fo  it  is  here,  we  want  a  capacity  to  be- 
hold the  light  of  glory;  but  within  the  vail,  or  in  heaven,  the 
faculty  will  be  ftrengthened,  and  the  capacity  to  hold  an  ex- 
ceeding great  and  eternal  weight  of  glory,  the  want  of  which 
hath  made  fome  in  time,  when  their  cup  hath  overflowed  with 
confolation,  to  cry  out,  Lord,  hold  thy  hand,  thyfervantis  a  clay- 
z'ejjel,  and  can  hold  no  more.     Indeed  it  is  little  we  get  here  below, 
andic  is  little  we  can  hold,  tho'  we  fliould  get  our  fill ;  but  in 
heaven  the  capacity  will  be  lb  enlarged,  that  it  will  be  able  to 
hold  a  fulnefs  of  God,  a  fulnefs  of  glory,  afulnefs  of  the  Spirit, 
a  fulnefs  of  joy  at  God's  riffht-hand  for  ever  and  ever.    (10.) 

The 


The  rent  Vail  of  the  Temple.  13^ 

The  vail  of  wearinefs  fhall  heren-t  intwairu  Here  v/c  foon  wea- 
ry of  praying  and  preaching,  we  foon  weary  of  fermons  and  fa- 
craments.  I  doubt  not  many  here  may  be  wearied  Co  the  heart 
with  this  day's  work,  indeed  little  wonder  that  the  carnal  hearts 
fay,  what  a  wearinefs  is  all  this  work;  for  as  one  fays,  you  may 
take  a  carnal  man,  tie  him  to  a  poft,  and  then  kill  him  with  pcay- 
ing  and  preaching  only.  But  even  the  fpiritual  man  himfelf,  while 
he  hath  a  wearying  body  of  death  about  him,  he  wearies  of  ordi- 
nances, he  wearies  of  God's  fervice ;  but  in  heaven  within  the 
vail,  they  Ihall  ferve  him  without  wearying  or  farnting,/i^'u.22. 3. 
There  his  fervants  fhall  ferve  him.  Their  weary  fervice  here  is 
hardly  to  be  called  a  fervice,  but  there  his  fervants  Ihall  ferve  him 
indeed,  Owill  it  not  be  a  myflery,  and  a  great  wonder,  if  we 
who  cannot  pray  half  an  hour  to  an  end,  and  hardly  hear  an  hour 
to  an  end,  but  we'll  be  toil'd,  as  if  we  had  done  fome  marvellous- 
work,  fliall  be  brought  to  heaven,  and  never  weary  of  the  fer- 
vice of  heaven  I  Here  is  comfort,  believer,  you  fliall  thro'  all  the 
y^ars  of  eternity  praifehim,  and  never  weary,  fn  a  word,  all  the 
vails  of  troubles  and  trials  will  be  rent  in  twain,  ther^  remains  a 
rejlfor  the  people  of  God,  The  vail  of  fbrrow  and  anxiety  fhall 
be  rent  in  twain ;  for  all  tears  fhall  he  nnipedfrom  their  eyes,  for- 
row  and  Jigbing  fljall  fly  away.  The  vail  ofiicknefs  and  uneafi- 
nefs  of  body  or  foul  fliall  be  rent  in  twain,  the  inhabitant  of  that 
land  fhall  not  fay,  lam  fick^  the  people  that  dwell  therein  fhall  be  for- 
given their  iniquity.  1  he  vail  of  wandering  tho'ts  and  vain  im- 
aginations will  be  rent  in  twain,  you  fliall  not  have  a  wrong 
thought  or  conception  of  God  thro'out  all  eternity  ;  for  allyour 
heart-plagues,  lulls  and  corruptions,  that  you  have  been  wreft- 
ling  with  all  your  days,  will  leave  you,  and  I'm  fure,  you'll  leave 
them  with  fuch  pleafure  and  fatisfciclion,  and  be  fo  glad  to  part 
with  .them,,  that  you'll  hardly  iliake  hands  with  them,  but  rather 
ftiy,the  back  of  my  hand  to  you.  Many  a  fad  hour,  many  a 
figh  and  groan  have  you  coft  me,  but  happy  am  I  now  I  am 
quit  of  you  for  ever.  And  I  cannot  but  fay,  that  they  whonow 
have  a  glad  heart  to  think  of  parting  vfith  thefe,and  a  meeting 
with  Chrift  for  ever,  they  have  gotten  fome  communion  with 
him  this  day.  finally,  The  vail  of  time  will  be  rent  in  twain,, 
and  the  dreams  of  time  will  be  fv/allowed  up  in  the  ocean  cf 
eternity..  O  how  will  you  fay  with  wonder  then,  O  hath,  fucli 
a  black  and  ugly  creature  as  I  was,  gotten  glorious  Chriflin  my 
arms,  never,  never,  never  to  part  again  !  Ohov/  will  his  kind 
looks  dart  a  fweetnefs  and  joy  inex.prfciribl«  into  ye-ur  hearts^, 
when  you  Ihali  be  led  with  the  Lamb  about  the  ri\er.s  of  livin;]^ 

T3?acer, 


140  The  rent  Vail  of  the  Temple. 

water,  when  timefliallbe  no  more?  Take  all  this  comfort  into 
your  hearts,  believers,  for  the  God  of  confolation  allows  you 
CO  rejoice  for  ever,  and  to  rejoice  in  the  hope  of  the  glory  of  Gody 
which  you  fliall  fee,  and  be  for  ever  pofFeft  of  within  the  vail. 

Ufe  fifth  for  exhortation.  All  I  thall  now  fay,  is  this,  if  the  vail 
be  rent  in  twain  by  the  death  of  Chrift,0  then  come  and  fee,come 
and  take,  come  and  wonder,  come  and  enter,  come  and  flng.  (i.) 
Come  and  fee.  When  the  feal  was  opened.  Rev.  6.  then  the  voice 
cried  come  and  fee;  fo  whenihe  vail  is  rent,  O  come  and  fee,  come 
and  fee.  Turn  afide  and  fee  this  great  fight,  the  vail  of  feparati- 
on  betwixt  God  and  us  rent  in  twain  from  the  top  to  the  bottom. 
What  was  to  be  feen  within  the  vail  of  the  temple  you  are  told, 
Heb.  9.  4, 5.  There  was  to  be  feen  the  golden  cenfer,  the  golden  pot,  the 
ark  of  the  covenant,  and  over  it  the  cherubims  of  glory  overjloadowing  the 
mercy  feat.  What  all  thefe  did  fignify,  I  cannot  (land  to  (liew ; 
but,  in  fliort,  they  all  pointed  out  the  glory  of  God  in  Jefus  Chrift. 
Now  is  the  vail  rent,  then  look  into  the  holieft,  and  fee  the  glori- 
ous myftery  of  redeeming  love ;  fee  the  wifdom,  power,  holinefs, 
juftice,  goodnefs,  and  grace  of  God,  manifefted  brightly  in  the 
face  of  Jefus,  who  by  his  death  rent  the  vail,  that  we  might  fee 
heaven  and  the  glory  of  it.  (2.)  Come  and  take.  The  pot  of  man- 
na was  within  the  vail,  as  you  fee  in  that  forecited  text,  which  fig- 
nified  Chrilt  the  bread  of  life.  Now  that  the  vail  is  rent,  you  may 
come  to  the  holieft,  and  take  manna ;  if  you  go  away  failing  this 
night,  it  will  be  your  own  fault,  for  you  have  libery  tocome  and 
take,  fmce  the  vail  is  rent.  Chrift  himfelf  is  the  manna,  and  if 
you  take  him,  you  take  all  things  with  him  that  you  need.  Do 
you  need  a  pardon  ?  why,  the  opening  of  the  vail  is  a  pro- 
clamation of  pardon,  upjon  a  jubilee-day.  In  the  year  of  jubilee, 
the  priefts  entered  within  the  vail  into  the  holieft,  and  there  was 
a  difcharge  of  debt,  and  liberty  proclaimed  ;  fo  here  is  our  jubi- 
lee, Chrift  our  high-prieft  having  rent  the  vail,  and  entered 
the  holieft,  he  iffues  out  his  proclamation  of  indemnity,  he  pro- 
claims pardon  of  debt.  Many  a  bankrupt,  drowned  in  debt,  is  in 
this  green  ,•  but  behold,  the  cry  is,  go  forth  ye  prifoners  of  hope. 
There  is  a  pardon  in  this  pot  of  manna,  if  you'll  but  take  it ;  yea, 
there  is  life  to  your  fouls,  &  death  to  your  fins,  in  this  pot  of  man- 
na, if  you  II  take  it.  Obje^.  But  you'll  fay,  I  cannot  take  what  is 
offered  me:  Jnfw.  I  wilh  you  indeed  knew  your  own  weaknefs, 
and  were  fenfible  of  it.  No  man  can  come  to  me,  fays  Chrift,  except 
the  Father  draiv  him  ;  but  O,  hath  God  drawn  you  fo  far,  as  that 
you're  willing  to  take  Chrift,  though  you  can  do  nothing,  &  will- 
ing that  Chrift  fliould  take  you  ?  Do  you  know  what  it  is  to  be- 
lieve ? 


The  rent  Vail  cf  the  Temple.  141 

lieve  ?  It  is  not  to  do  fome  great  thing  by  your  own  power  ,•  no- 
It  is  a  grace  that  hath  two  eyes  ,•  with  the  one  it  looks  to  a  man's 
felf,  and  fees  his  own  utter  weaknefs,  faying.  Not  that  lam  fuffic'r 
ent  ofmyfelftoth'mk  any  thing  as  ofmyfelf;  and  with  the  other  it 
looks  to'God,  and  kQs  his  infinite  power,  faying,  My  fufficicncy  is 
of  God.  So  that  to  believe,  is  to  fee  that  you  can  do  nothing,  and 
to  employ  the  power  of  God  to  do  all  things  for  you,  and  in  you 
that  you  need.  Now,  when  you're  called  to  take  Chrift,  you're 
called  to  take  &  employ  the  power  of  God  to  do  all  things  you're 
called  to  do,but  cannot  do  of  yourfelf;this  power  ofGod  is  in  your 
offer,&ycu  may  give  employment  to  itJfai.2S-5-Let  him  take  hold 
cfmyfirength,  that  he  may  makepeace  i^ith  me.,  and  hefoalhnake pace 
with  me.  Did  you  ever  know  before  that  the  power  of  God  was 
at  your  fervice  ?  Take  hold  of  his  power,  and  give  employment 
to  his  power,  faying.  Lord,  let  this  power  of  thine  be  put  forth 
upon  a  weakling,  that  I  may  take  Chrift.  Behold,  the  Father  of- 
fers him  for  wilciom,righteoufnefs,  fan6lificationand  redempti- 
on ,•  there  is  manna  indeed,  which  you  have  for  the  taking  in  this 
manner,  faying,  Lord,  take  me,  and  I'll  take  thee.  Let  thy  pow- 
er and  grace  be  glorified  upon  me.  If  you  be  in  earnefl:,  it  is  a 
bargain ;  for  he  never  called  a  fmner  to  take  his  Son  upon  any  0- 
ther  terms,  but  that  they  only  confent  that  Chrifl  take  all  the 
work,  and  take  all  the  glory.  (3.)  Come  and  wonder.  Beholdthe 
vail  of  the  temple  foas  rent  in  tivain  from  the  top  to  the  bottom.  Come 
and  wonder,  that  all  hindrances  are  taken  out  of  the  way  of  your 
accefs  to  God.  Wonder  at  the  love  of  God  in  fending  his  Son 
to  rend  the  vail,  wonder  at  the  love  of  Chrift  in  rending  the  vail, 
that  you  might  have  accefs  to  God,  wonder  that  it  was  rent  at: 
all,  wonder  tiiatit  was  rent  in  twain,  wonder  that  it  was  rent  froni 
■top  to  bottom,  wonder  at  the  thing,  and  wonder  at  the  occafion 
of  it.  Chriji  gaijc  up  the  ghojt,  and  the  vail  of  the  temple  was  rent. 
The  rending  of  the  vail  cofl  him  his  life,  it  coft  him  his  foul,  his 
foul  was  made  an  offering  for  fin,  and  then  the  vail  was  rent ;  O, . 
is  there  nowondringat  this?  It  would  be  an  evidence  of  a  good 
communion  to  you,  if  you  were  filled  with  wonder.'  A  fhort  won- 
der is  better  than  a  long  prayer.  (4.)  Come  and  enter.  Not  only 
fee,  and  take,  and  wonder,  but  alfo  boldly  enter  into  the  holieft, 
not  ftandjngin  the  outer  court,  as  it  were,  or  behind  the  vail  ga- 
zing, or  only  putting  in  your  hand  by  the  rent  vail,  but  come 
in  wholly,  and  enter  boldly.  The  vail  is  rent  in  twain,  O 
then  come  and  enter  by  the  rent.  You  may  all  come  boldJy  to 
the  holiefl,  by  this  new  and  living  way  that  is  confecratcd 
through  the  vail.     O  may  fuch  a  dog,  fuch  a  filthy  dog  as 

I 


142  T'h^  rent  Vail  of  the  Temple. 

I  come  ?  Yes,  we  ufe  to  fay,  Open  doors,  dogs  come  ben^ 
the  door  is  open,  the  vail  is  rent,  lee  dogs  come  in  and  get 
a  crumb.  The  Gentiles  are  called  dogs  in  Scripture,  and  it  is  faid, 
imthout  are  dogs,  murderers,  forcerers,  whoremongers ;  but  to  all  the 
dogs  that  are  without  the  vail,  we  in  God's  name  proclaim  liberty 
to  come  in,  and  get  what  will  fave  you  and  fanftify  you.  You'll 
fay  you  have  nothing  tobring  with  you,  no  grace,  no  good:  I 
tell  you,  there  is  none  here,  but  they  have fomething  to  bring  to 
Chrift  with  them.  What  is  that?  Have  you  not  much  fin  and 
mifery  to  bring  with  you,  have  you  not  much  want,  weaknefs  and 
wickednefs  to  bring  with  you?  Come  with  all  your  ills  in  order 
to  get  all  good,-  come  with  your  fms  and  get  grace;  come  with 
your  guilt  and  get  a  pardon;  come  with  your  filthinefs  and  get 
cleanfmg  ;  come  with  your  wants  and  get  fulnefs.  Let  dogs 
come  in  and  get  a  crumb,  yeaafeaft;  there  is  nothing  to  hinde]^ 
you,  fmce  the  vail  is  rent.  The  law  is  not  in  your  way,  for  that 
is  fulfilled ;  the  flaming  cherubim  is  not  in  your  way,  for  Chrift 
hath  rent  the  vail  of  God's  wrath,  and  divided  the  Red  fea  of  di- 
vine vengeance,  that  you  might  pafs  through.  Have  you  a  mind 
for  heaven,  men  and  women  ?  Here  is  the  way,  it  lies  thro'  the 
rent  vail  ,*  and  if  you  take  not  this  way,  you  fliall  never  enter 
there :  For  there  are  two  porters  that  will  keep  all  unbelievers 
out,  namely,  jujiice  and  hoUneJs.  Jujiice  will  fay,  1  muft  be  fatif- 
fied;  Holinefs  will  fdj,  Imuft  be  vindicated,  orelfeyou  (hall  ne- 
ver enter  here.  But  if  you  come  by  this  rent  vail,  you  fliall  have 
open  entrance  into  the  heavenly  kingdom.  ^Chriftwill  fay  tojuf- 
tice,  letfucha  man  in,  for  I  paid  you  all  his  debt  ;  holinefs,  let 
fuch  a  man  in,  for  I  gave  you  a  perfed  obedience  for  him,' 
look  upon  him  in  me.  This  will  fatisfy  both  thefe  porters  to  let 
believers  pafs.  O  then  come  and  enter  through  the  vail  that  is 
rent.  Chriftlefs  foul,  who  will  fatisfy  juftice  and  holinefs  for  you  ? 
Thefe  porters  will  never  be  bribed  by  you :  Therefore  O  come, 
and  enter  by  the  rent  vail,  for  there  is  no  other  way  to  heaven. 
(5.)  Comeandfing.  If  you  have  made  entrance,  Ofing  glory  to 
God  in  the  higheft  that  ever  rent  the  vail.  You  might  go  home 
fmging,  if  youtookup  the  true  meaning  of  the  text,  and  turn  it 
to  a  fong,  and  fmg  it  with  underftanding.  Behold  the  vail  of  the  tern- 
pk  ''xas  rent  in  twain,  from  the  top  to  the  bottom.  Behold,  the  vail  is 
rent,  and  fliall  never  be  whole  again.  Behold,  the  work  is  com- 
pleted by  the  Son  of  God,  the  work  is  done,  and  fliall  never 
be  undone.  To  the  author  and  finiflier  of  this  great  work  be 
2;lorv  for  ever.     Amen. 

Christ 


CHRIST     the    Peoples  Covenant. 

A  SERMON  preached  immediately  before  the  Celebration  of  the  Lord's- 
SuppER,  at  Dunfermling,  Auguft  19.  1722.  To  which  is  annexed.  The 
Subllance  of  ibme    Discourses  after  the  Sacrament,  upon  tlie  fame  Subjed. 


By  the  Reverend  Mr.    Ralph    Erskine. 

Isaiah    xlii.    6. 
7   will  give  thee  for  a  Covenant  of  the  People. 


MY  dear  friends,  if  your  ears  be  open,  there  are  three  things 
that  you  may  hear  this  day.  i}?,  You  may  hear  what  mi- 
nifters  will  fay  ;  but  that  is  a  matter  of  fmall  moment,  and 
it  is  but  a  poor  errand,  if  you  be  only  come  to  hear  what  a  poor 
mortal,  finful,  fellow-creature  will  fay  to  you  :  Little  matter  what 
we  fay,  if  God  himfelf  do  not  fpeak  to  your  hearts.  Therefore, 
2^/y,  You  may  hear  what  God  fays  to  you  :  This  is  a  matter  of 
greater  moment  •,  for  God's  fpeaking  can  make  us  both  hear 
and  live,  though  we  were  as  deaf  as  flocks,  and  as  dead  as  ftones. 
He  fpake  the  old  creation  out  of  nothing  •,  and  he  can  fpeak  a 
new  creation  out  of  us,  who  are  worfe  than  nothing.  Indeed  it 
will  be  a  wonder,  if  he  do  not  fpeak  terrible  things  in  righteouf- 
nefs  unto  us,  becaufe  of  our  fins  ;  and  really,  if  he  fpeak  to  us 
out  of  Chrift,  it  will  be  dreadful.  Therefore,  3^/y,  You  may 
come  to  hear  what  God  fays  to  Chrift,  and  this  is  of  the  greatell 
moment  of  all.  To  hear  what  minifters  fay  to  the  congregation 
is  a  little  thing  ;  to  hear  what  God  fays  to  you,  is  a  great  thing  ; 
but  to  hear  what  God  fays  to  Chrift,  is  one  of  the  greatefl  things 
that  can  be  heard,  God  in  his  word  fpeaks  to  the  fons  of  men, 
and  perhaps  you  have  noticed  that  :  But  he  fpeaks  alfo  to  the 
Son  of  God,  to  his  eternal  Son  •,  and  perhaps  that  is  what  you 
have  little  noticed  to  this  day.  Why,  what  fays  he  to  Chrift  p 
Is  it  any  thing  that  we  the  people  are  concerned  v.ith  ?  Yea,  what 
he  fays  to  Chrift  is  of  the  greatell  concern  to  us,  and  it  is  this,  / 
will  give  thee  for  a  covenant  of  the  -people.  O,  might  the  great  and 
eternal  Father  fay  to  his  great  and  eternal  Son,  who  is  one  God 
with  him  and  the  eternal  Spirit  j  yonder  is  a  company  of  people 

meeting- 


144  Christ  the  Peoples  Covenant. 

meeting  in  Dunfermling  abouc  a  communion-table,  with  a  view  to 
the  feaiing  of  the  covenant,-  but  their  work  will  be  to  little  pur- 
pofe,  if  they  view  not  thee,  my  beloved  Son,  to  be  the  fpring, 
tiie  fpirit,  the  life,  the  all  of  the  covenant :  Their  covenant  will 
be  but  a  poor  bargain  without  thee  ;  and  therefore.  Behold,  I 
mil  give  THEE  for  a  covenant  of  the  people  /  O  a  fweet  faying  as  ever 
was  laid  in  the  world !  And  no  wonder,  for  'tis  a  part  of  a  fermon 
whereof  God  himfelf  is  the  preacher,  and  Chriflis  the  text,  and 
the  Spirit  is  the  voice  that  conveys  it.  If  we  had  much  of  this 
Spirit  with  us,  we  might  fee  how  fweetly  this  glorious  preacher 
handles  this  wonderful  text,  from  the  beginning  of  the  chapter ; 
O  how  fweetly  does  he  fpeak  of  him  in  the  firft  four  verfes,  and 
how  fweetly  does  he  fpeak  to  him  from  the  fifth  verfe  and  down- 
ward !  Firft,  How  fweetly  does  he  fpeak  of  him.  Behold  my  fer~ 
ijant  -ivhom  I  uphold,  mine  eleSi  in  whoin  my  foul  delightethyScc.  Tha t 
Chrift  is  the  fubjecl  here  treated  of,  you  need  notqueftion,  if  you 
compare  thisfirll  verfe  with  Matth.  12. 18.  where  Chrift  expref- 
]y  applies  it  to  himfelf.  And  now,  when  the  Father  here  fpeaks 
of  Chrift,  every  word  is  a  word  of  commendation ;  he  commends 
him  for  agoodfervantin  his  mediatory  work,  Behold  my  fervant, 
&c.  Recommends  him  for  a  well  qualified  Saviour,  I  have  put 
my  Spirit  upon  him ;  and  hefloall  bring  forth  judgment  to  the  Gentiles ; 
He  commends  him  for  a  meek  Saviour ;  He  fl^allnot  cry^  &c.  f.  2. 
He  commends  him  for  a  tender-hearted  Saviour ;  J  bruifed  reed 
/hall  he  not  break,  &c.  f.  3 .  He  commends  him  for  an  able  Savi- 
our, that  will  go  through  his  work  maugre  all  impediments  ,*  He 
Jhall  not  fail,  &c.  f.4..  and  the  ijles /JmU  wait  for  his  lazv;  theifle 
of  Britain  not  excepted,  and  not  forgetting  Scotland  in  the  north- 
end  of  it.  Secondly,  How  fweetly  does  he  fpeak  to  him  from  f. 
5, 6.  And  here  notice  both  the  divine  preface  to  this  part  of  the 
fermon,  and  then  the  divine  difcourfe.  (i .)  The  preface,  fliew- 
ing  the  glorious  dignity  of  the  preacher,  f.  5.  Thus  faith  the  Lord. 
Here  the  glorious  y^/^oW;  is  commending  himfelf,  as  it  well  be- 
comes him,  and  none  but  him  to  do.  Who  is  it  that  is  fpeaking  ? 
Itis  theLord,  the  great  Lord  of  heaven,  earth,  andmankind;  it 
is  the  Lord  of  all  the  heavens  that  is  fpeaking;  he  that  created 
the  heavens,  and  flretched  them  out;  it  is  the  Lord  of  all  the 
earth  that  is  fpeaking,  he  that  fpread  forth  the  earth,  and  that 
which  Cometh  out  of  it  ;  it  is  the  Lord  of  all  mankind  that  is 
fpeaking,  he  that  gives  breath  unto  the  people  upon  it,  and  fpirit 
to  them  that  dwell  therein.  Why  then,  he  is  the  God  that  hath 
authority  to  make  the  following  covenant  with  the  Melliah,  and 
give  a  commiffion  to  him.     Therefore^  (2.)  Notice  the  divine 

difcourfe 


Christ    the  People  s  Covenant.  145 

difcourfeitfelfjand  what  he  fays  to  Chrifl:,  t-  6.  /  the  Lord  have 
called  thee,  &c.  He  had  fpoken  fweetly  of  him,  and  here  he  fpeaks 
as  fweetly  to  him  ,•  and  in  this  fpeech  is  opened  up  to  us  the  great 
myftery  of  the  covenant  of  redemption  betwixt  the  Father  and 
the  Son  from  eternity,  and  the  opening  thereof  in  time  makes  it 
a  covenant  of  grace  to  us.  And  here  we  may  fee  feveral  parts  of 
the  indenture  he  binds  and  obliges  himfelf  unto. 

The  firfl  piece  of  the  indenture  is,  I  have  called  thee  in  righte- 
oiifnefs.  Here  is  his  vocation  ;  he  takes  not  this  office,  of  being 
Mediator,  upon  him,  without  being  called  thereto ;  and  God  call- 
ed him  thereto  in  righteoufnefs.  He  was  rightly  called,  for  the 
tight  ofredcmption  fell  into  his  hand;  he  was  rightly  called,  for 
he  was  able  for  the  work,  and  fit  for  it ;  he  was  rightly  called,  for 
he  was  willing  to  the  work,  and  voluntarily  offered  himfelf;  £0,  / 
come,  &c.  he  was  rightly  called,  for  as  God  did  him  no  wrong,  fo 
he  did  himfelf  right,  and  provided  for  the  glory  of  all  his  per- 
feftions  in  this  way. 

The  fecond  part  ofthe  indenture  is,  I  will  hold  thine  hand ;  that 
is  another  thing  he  fays  to  him.  Go,  fays  he,  and  I'll  hold  thee  by 
the  hand  all  the  way.  Til  bear  the  expences  ofthathard  fervice: 
Chrift  goes  this  warfare  on  God's  charges,  he  bears  equal  burden 
in  the  work  of  our  redemption.  Wearefoolsin  our  love,  if  we 
Jove  not  the  Father  as  well  as  the  Son.  The  three  glorious  per- 
fonsof  the  adorable  Trinity  had  all  one  will  to  it,  and  they  go 
hand  in  hand  about  it  ;  /  mil  hold  thine  hand. 

The  third  part  of  the  indenture,  or  the  other  thing  he  fays  to 
Chrift  is,  Izmllkeep  thee ;  I,  fays  the  great  Jehovah  to  the  God-man 
Mediator,  I  will  keep  thee,  when  the  fmsofanele6l  world  ihall 
all  meet  upon  thee ;  when  the  curfes  of  the  law,  the  terror  of  juf- 
tice,  the  vengeance  of  heaven,  and  the  fury  of  earth  and  hell  lliall 
invade  and  incompafs  thee  ,•  I  will  keep  and  preferve  thee,  and 
make  all  thefe  red  feas  to  divide,  and  make  way  for  thee  to  pafs 
through  triumphantly. 

The  fourth  part  of  the  indenture  is  in  the  words  of  our  text, 
and  it  is  one  of  the  great  and  glorious  things  he  fays  to  Chrift  ,•  I 
<will  give  thee  for  a  covenant  to  the  people,  a  light  fof/;^  Gentiles,  &c. 
Whatever  be  their  malady.  Til  give  thee  to  beafuitableremedy. 
Have  they  broken  covenant,  I'll  give  thee  to  be  a  better  cove- 
nant. But  whatof  that,  while  they  are  ignorant?  Why  then, 
rilgive  thee  for  a  light  of  the  Gentiles.  But  what  tho'  they  have 
light,  if  they  have  no  fight  too?  for  a  blind  man  hath  no  benefit 
of  the  fun;  why  then.  III  give  thee  to  open  the  blind  eye's.  But 
what  though  they  have  both  light  and  fight,  if  they  be  fi;i]lin  a 

L  dark 


14-6  Christ  the  People's  Covenant. 

dark  prifon,  bound  and  fettered  there?  why,  I'll  give  uiec  for 
this  end ;  To  bring  out  the  prifoners  from  theprffon,  and  them  that  Jit 
indarknefs  out  of  theprijon-houfe.     Obut  thefeare  fweet  promifes 
made  to  Chrift,  and  in  fiim  to  us ;  and  the  leading  one,  that  com- 
prehends the  reft,  isinthefe  words;  I  will  give  thee  for  a  covenant 
of  the  people.     Where,  without  critical  divilloir:,  you  may  notice 
thefe  two  things,  i.  The  gracious  defignation  and  title  that  Chriffc 
bears,  a  covenant  of  the  people.     2.  His  glorious  ordination  and  ap- 
pointment thereto,  1  will  give  thee  for  that  end.     i.  The  graci- 
ous defignation  and  title  of  honour  that  he  bears,  he  is  called  a  co' 
venant  of  the  people.     And  here  he  is  defcribedby  his  relation  to 
the  covenant,  and  by  his  relation  to  us  by  this  means.     His  rela- 
tion to  the  covenant  is  fuch,  that  heisdefigned  the  covenant  ic- 
h\f;  he  is  the  head  and  the  heart  of  the  covenant,  he  is  the  foun» 
dation  and  top-ftone  of  the  covenant,  the  bottom  and  top  of  the 
covenant,  the  Jlpha  and  Omega  of  the  covenant,  thefirft  and  the 
lad  letter  of  the  covenant,  the  all  in  all  of  the  covenant.     The 
iirfl  covenant-head  brake  and  fell ;  and  he  falling,  all  his  feed  fell: 
The  fecond  covenant-head  flands ;  and  he  (landing,  all  his  feed 
ftand  in  him ;  My  covenant  flMllftandfaJl  in  him.    Again,  his  re- 
lation to  us  by  this  means;  to  whom  is  he  a  covenant?  Even  a 
covenant  of  the  people^  of  the  Gentiles.     O  good  news  to  us  poor 
Gentiles  !     (2.)  His  glorious  ordination  and  appointment  unto 
this  bufinefs,  /  will  give  thee ;  and  here  alfo  every  word  hath  fome 
glory  in  it.     Here  is  the  glorious  perfon  ordaining  him,  in  the 
pronoun  I,  I  Jehovah  doit;  here  is  the  glorious  perfon  ordained 
m  the  pronoun  Thee,  I  will  give  Thee ;  here  is  the  glorious  man- 
ner of  the  ordination,  it  is  by  way  of  free  and  gratuitous  gift,  / 
mil  give  thee ;  and  here  is  the  glorious  reafon  and  moving  caufe  of 
the  whole,  even  the  fovereign  will  of  God,  /  will  give  thee.    But 
the  further  explication  of  thefe  particulars,  I  refer  to  the  p'rofe- 
cution  of  the  do6lrine. 

OBSERV.  That,  by  divine  ordination^  Chrift  is  the  covenant  of 

the  people.     The  only  Scripture  1  name  for  the  confirmation  is, 

Jfa.49.  8.  where  you  fee  the  vifion  is  doubled,  becaufeitistrue. 

The  method  I  would  endeavour,  through  grace,  to  follow,  is, 

I.  To  offer  fome  remarks  concerning  the  covenant  in  general. 

II.  Shew  how  Chrift  is  the  covenant, and  in  what  refpedls  he  bears 
that  name.  III.  Enquire  for  whofe  behoof  he  is  fo,*  and  thus 
fhew  that  he  is  the  covenant  of  the  people.  IV.  By  whofe  au- 
thority he  is  fo  ,•  and  here  fpeak  of  his  divine  ordination,  and  be- 
ing given  of  God  for  that  end.  V.  Offer  fome  reafons  of  the 
do6lrine,  why  he  is  given  to  be  acovenanc,  and  why  a  covenant 
\  of 


Christ  the  People's  Covenant.  147 

of  the  people.     VI.   Draw  fome  inferences  for  application. 

The  jirfi  thing  is,  To  offer  fome  remarks  concerning  the  cove- 
nant in  general ;  and  I  confine  them  to  thefe  four,  which  are  im- 
ported in  the  text  and  dodlrine. . 

The /;y?  remarkable  thing  imported  in  the  text  is,  That  the 
covenant  of  works  is  broken,  and  cannot  fave  us ;  and  we  are  bro- 
ken, and  cannot  fave  ourfelves.  There  was  a  covenant  of  works 
made  with  the  firft  Adam,  and  his  feed,  before  the  fall ;  and  there- 
in God  was  upon  thefe  terms  with  man,  ^0  and  live ;  and  if  you 
do  not,  you  fliall  die.  In  this  law  of  works,  there  was  a  precept 
andafanftion.  The  precept  is,  Z)o  ?/;?>;  that  is,  perform  perfe6l 
and  perfonal  obedience ;  the  fanftion  is,  If  thou  do  not,  thou  /Jjalt 
die  ;  importing  that  the  reward  of  obedience  was  eternal  life. 
The  man  that  doth  thefe  things  fhall  live  in  them;  and  that  the 
puniflimentof  difobedience  was  eternal  death.  The  foul  that 
fmneth  fliall  die.  Gen.  2. 17.  Now,  as  by  the  fall  of  mankind, 
the  precept  of  doing  is  broken,  and  the  penalty  of  dying  is  incur- 
red, and  eternal  life  forfeited  ;  fo  our  falvation  is  impofTible 
without  aperfefl  righteoufn efs ;  a  righteoufnefs  of  obedience, 
performing  the  precept  of  the  law,  and  fo  entitling  to  life  ;  a 
righteoufnefs  to  fatisfa6lion,undergoing  the  penalty  of  the  law, 
and  fo  delivering  from  death :  The  former  is  impollible  to  us,  for 
we  are  dead  in  fms  and  trefpaffes,  and  fo  can  never  perform  any 
duty  acceptable  to  God,  far  lefs  every  wayperfeft  obedience  : 
The  latter  is  impofTible;  for  being  both  finite  and  finfu!  crea- 
tures, we  can  never  give  infinite  andfinlefs  fatisfaftion,  and  fo 
we  are  broken  and  loft  by  the  breach  of  this  covenant.  There 
are  four  things  upon  this  particular,  that,  I  prefume,  you  all  pro- 
fefstoknow,  namely,  i.  The  tenor  of  this  covenant  of  works  : 
That  when  God  had  created  man,  he  entered  into  a  covenant  of  life,  or 
works,  with  him,  upon  condition  of  perfed;  obedience,  forbidding  him  to 
eat  of  the  tree  of  knowledge  of  good  and  evil,  upon  the  pain  of  death. 
2.  The  breach  of  this  covenant;  That  our  frjt  parents,  being  left 
to  the  freedom  of  their  own  will,  fell  from  theefiate  ZDherein  they  were 
created,by  finning  againflGod,^nd  particularly  by  eating  the  forbidden 
fruit.  3.  Our  concern  in  this  original  apoflacy  and  fall  in  Adam  ; 
That  the  covenant  being  made  with  him,  not  only  for  himfelf,  but  for  his 
pofterity;  all  mankind  defcending from  him,  by  ordinary  generation,  fin- 
ned in  him,  and  fell  with  him  in  his  fir  ft  tranfgrefilon  :  For,  by  one  man 
fin  entered  into  t  he  world,  and  death  by  fin ;  and  fo  death  pajjed  upm  all 
men,  for  that  all  have  finned,  or,  in  whom  all  have  finned.  4.  The  fa- 
tal,wofu'  fcffefh  of  chis  fall,  and  breach  of  the  covenant  of  works; 
namely,  That,  by  this  means  wc  have  fallen  into  afiate  of  fin  and  mi- 

.L  2  fery. 


148  Christ  the  Peopk*s  Covenant. 

fery ;  that  our  flat e  is  a  finful  ftate,  we  being  guilty  of  Adam'j"  firji 
Jin,  wanting  original  right eoufnefSf  and  our  whole  nature  being  corrupt- 
ed, whence  proceeds  all  our  ad;ual  fin ;  and  that  our  ft  ate  is  a  mifera- 
bl-e  (late,  having  lojl  communion  with  God,  being  under  his  wrath  and 
curfe,  liable  to  all  the  miferies  of  this  life,  to  death  itfelf  and  to  the  pains 
of  hell  for  ever.  V^hy,  The  wages  of  finis  death,  and  we  arec/i//- 
dren  of  wrath  ;  and,  cur  fed  is  every  one  that  continueth  not  in  all  things 
written  in  the  book  of  the  law,  to  do  them.  It  may  be,  it  is  long  fince 
ye  knew  thefe  things  in  your  Catechifms ;  but  O,  how  long  is  it 
fince  you  believed  them?  or,  do  you  believe  them  yet?  Have 
ye  feen  your  fall  in  ^^^ai^w,  and  your  woful,  finful,  miferable  ilate 
by  nature,  through  the  breach  of  the  covenant  of  works  ?  If  you 
were  convinced  of  this,  fiirely,  the  news  of  another  covenant 
would  be  welcome  to  you.     But  then, 

The  fecond  remarkable  thing  imported  in  the  text  is,  That 
there  is  a  covenant  of  grace  provided  for  the  recovery  of  fome, 
bv  Jefus  Chrifl,  from  a  ftate  of  fin  and  death,  to  a  ftate  of 
ri-^hteoufnefs  and  eternal  life  ;  or  ye  may  take  it  thus, 
God  having  out  of  his  meer  good  pleafure,  from  all  eternity, 
ele6led  fome  to  everlafting  life,  did  enter  into  a  covenant  of 
grace,  to  deliver  them,  ^c.  Hence  fuch  fcriptural  exprefllons 
as  thefe,  By  grace  ye  are  faved,  not  by  works  of  righteoufnefs  that  we 
have  done ;  for  if  there  had  been  a  law,  (namely  of  works)  which  could 
have  given  life,  verily  righteoufnefs  fuould  have  been  by  the  law,  GaL 
3.  21.  Now  this  covenant  of  grace  may  be  confidered  either 
in  its  original  tranfa6lion  from  eternity,  or  in  its  a6lual  manifefia- 
tionin  time,  i/^,  Confider  it  in  its  original  tranfaftion  from  e- 
ternity  betwixt  the  Father  and  the  Son ;  God  having,  in  his  eter- 
nal decree  of  permitting  the  Fall,  forefeen  the  ruin  of  mankind 
by  the  breach  and  violation  of  the  covenant  of  works,  gracioufiy 
purpofed,  not  to  proceed  againfl  all  mankind,  according  to  the 
demerit  of  their  tranfgrefTion,  in  the  execution  of  that  death  up- 
on them,  which  that  covenant  threatened  ;  and  therefore  a  coun- 
cil of  peace  is  called  from  eternity,  and  the  propofal  made  con- 
cerning the  {hewing  mercy  to  an  elecl  number,  in  a  way  that 
iliould  be  to  the  honour  and  glory  of  God's  holinefs,  which  fays, 
they  mufl  do  perfe6lly  ;  and  of  God's  jufi;ice,  which  fays, 
ihey  mull  die  erernally.  Well,  none  in  all  the  creation  of  men 
and  angels  were  able  tofatisfy  this  propofal;  then  fays  Chriil, 
Lo.,  I  come,  Pfal.  40.  8.  I  offer  myfelf  to  be  their  furety,  to  give 
aperfc^l:  obedience  to  the  law,  which  was  the  condition  of  the 
covenant  of  works,  and  to  give  infinite  fatisfaftion  to  offended 
jultice,  in  anfwer  to  the  penalty  incurred  through  the  breach  and 

■.  '  violation 


CHRIST   IDS   Pouple'S    CoVENAiNi.  x^.y 

violation  of  that  covenant.    Lo,  /  cofne :  Since  the  law  cannot  be 
fulfilled  without  doing,  nor  juftice  fatisfied  without  dying,  lo  I 
come  to  do  both;  and  feeing  this  undertaking  mufl:  be  accom- 
pliflied  by  one  who  is  both  finite,  that  he  may  die,  and  infinite, 
that  he  may  conquer  death  and  wrath  ;  I  ofi:er  to  do  it  in  their  na- 
ture, and  by  an  unfpeakable  myllery  to  become  flefli,  Lo,  I  come; 
let  the  impannelled  criminal  go  free.     The  Father,  being  infi- 
nitely wellpleafed  with  this  confent,  encourages  his  eternal  Son, 
enters  into  a  covenant  with  him,  calls  him,  qualifies  him,  promifes 
to  uphold  him,  in  the  whole  work,  and  to  give  him  for  a  covenant 
of  the  people  ;  and  that,  for  making  his  foul  an  ofi'ering  for  fm, 
he  Ihould  fee  his  feed,  and  fee  the  travel  of  his  foul  and  be  fatisfi- 
ed. If  a.  53.11.     This  is  called  by  many,  The  covenant  of  redemp- 
tion; not  that  it  is  another  covenant  of  grace,  but  I  take  it  as 
another  confideration  of  the  fame  covenant.     It  was  made  with 
Chrifb  as  the  fecond  Adam,  and  in  him  with  all  the  eleft  as  his  feed. 
As  it  is  made  with  Chrift,  it  is  properly  conditional  to  him,  the 
condition  being  perfe6l  obedience,  and  complete  fatisfaftion  ; 
but  as  made  with  the  eleft  in  him,  it  is  abfohitef  confifting  of  free 
and  abfolute  promifes  to  them.     But,    2dly,  Confider  it  in  its 
adlualmanifeftationin  time;  and  here  omitting,  what  might  be 
faid  of  the  legal  adminiftration  of  it  under  the  Old  Teftament, 
and  the  evangelical  adminiftration  under  the  New,  I  iliall  only 
•  fay.  That  as  the  tranfaftion  betwixt  the  Father  and  Son  from  e- 
ternity  is  the  fountain,  fo  this  manifeftation  of  it  in  time  is  the  0- 
peningof  the  fountain;  and  the  grace  of  God  is  manifefled  in 
this  covenant  of  grace,  feveral  ways,  (i.)  Inthathe  freelypro- 
vides  a  Saviour  for  loft  finners,  lliewing  by  the  gofpel  that  he  hath 
made  this  proVifion.     (2.)  In  that  he  freely  oflfers  to  finners  a 
mediator,  and  life  and  falvation  inhim.     (3,)  In  thathe  not  on- 
ly calls,  and  commands  them  to  come  to  him  by  faith,  as  the  mean 
tointereft  theminhhii,  and  to  believe  in  him  for  falvation ;  but 
(4.)  Promifes  his  Holy  Spirit  to  workin  them  that  faith,  and  all 
other  laving  graces.     And  though  this,  and  all  the  other  abfolute 
promifes  of  the  covenant,  fliall  be  certainly  accompliihed,  and 
a6lually  applied  to  the  eleft  only ;  yet  in  the  external  difpenfation 
of  tlie  Gofpel,  and  adminiftration  of  the  covenant,  they  are  re- 
vealM  and  exhibited  in  a  general  indefinite  way  and  manner, with 
an  univerfal  ofi'er  and  command  to  all  and  every  one  that  hear  this 
Gofpel,  to  plead  them,  and  lay  hold  upon  them  ;  that  in  this  way 
the  hearers  of  the  gofpel  may  be  left  inexcufable  thatpmbrace  in 
'  not ;  and  that  the  ele6l  may  be  gather'd  in,  made  to  believe,  and 
come  under  the  bond  of  the  covenant. 

L  3  ^  The 


i^o  Christ  the  Teople^s  Covenant. 

The  third  remarkable  thing  imported  in  the  text  is,  that  there 
is  an  onenefs  and  identity  betwixt  the  covenant  of  grace,  as  made 
withChrifl:,  and  as  made  with  us  in  him:  Both  are  one  and  the 
fame  covenant ;  for  here  the  Father  is  contra6Hng  with  the  Son, 
I  ivill  give  thee  for  a  covenant  of  the  people '^  therefore  that  with 
the  Son  and  with  the  people  belong  to  one  and  the  fame  co- 
venant.    And  hence  Ifind  our  ilandardsmake  the  covenant  of 
redemption  and  grace  to  be  one  and  the  fame  covenant;  Chrift 
and  the  people  are  but  two  fubje6lsof  one  and  the  fame  cove- 
nant.   With  refpeft  to  Chrift,  it  had  its  conftitution  from  eterni- 
ty, with  refped  to  us,  it  hath  its  application  in  time,  therefore  it 
is  called,  The  grace  givenus  in  Chriji  before  the  world  began,  2  Tim. 
1.9.  -And  eternal  life,  which  God  that  cannot  lie  promifed  before  the 
world  began.  Tit.  1.2.     As  the  firi^Jdam  was  our  public  federal 
headland  he  and  we  included  in  one  and  the  fame  covenant  of 
works ;  fo  Chrifb,  the  fecond  Jdam,  is  our  pubHck  head,  and  the 
covenant  of  grace  with  him  and  us  is  the  fame  covenant,  though 
he  alone  is  the  head,  furety  and  mediator,  to  whomfome  promi- 
fes  and  precepts  are  peculiar :  However,  he  being  the  covenant 
of  the  people,  all  things  promifed  unto,  or  to  be  performed  by  the 
people,  are  fecured  in  the  contraft  with  Chrift;  all  the  conditi- 
ons of  life  to  be  performed,  are  found  in  him;  yea,  he  under- 
takes, in  that  covenant,  the  removal  of  all  obftruftions  and  impe- 
diments from  within,  that  would  hinder  their  attainment  of  co- 
venant-mercy, being  given  for  a  light  to  the  Gentiles,  to  take  a- 
way  the  inward  blindnefs  that  is  found  in  them  ;  ^o  that  not  only 
all  necellliries  for  redemption,  but  alfo  all  neceftaries  for  the  pow-*. 
erfuland  efifeftual  appHcationof  that  redemption,  are  firft  pro- 
mifed in  the  covenant  to  him,  and  then  to  us  in  him,  upon  his  ful- 
filling the  condition  of  perfe6l  obedience.     Is  juflification  pro- 
mifed? it  isfirft  to  him,  and  then  to  usin  him,  Jfa.  53.  11.  By 
his  knowledge,  OY  by  the  knowledge  of  him,  /JmU  my  righteous  fer- 
yant  jiijlifyjnany.     Is  fanftification  and  the  Spirit  promifed  .^^  it 
is  firft  to  him,  and  then  to  us  in  him,  f.  iftof  this  chapter, /tozV/ 
put  my  Spirit  upon  him,  and  be  /hall  bring  forth  judgment  to  the  Gen^ 
tiles.     Is  glorification  promifed  ?  it  is  firft  to  him,  and  then  to  us 
in  him,  Rom.  C  17.  Jf  children,  then  heirs,  heirs  rf  God,  and  joint- 
heirs  with  Chrift.     He  and  the  people  are  all  in  one  and  the 
fame  covenant  ;   he,  as  the  glorious  head,  furety,  and  repre- 
fentative,  having  all  fulnefs  in  him,  both  of  grace  and  glory, 
for  our  ui^ii  and  behoof;  and  we,  as  members  of  that  body  whereof 
he  is  the  head,  and  in  a  way  of  union  to  himby  faith;  for  all  the 
promifes,not  only  fome,but  all  the  promifes  of  God  are  in  iiim,}'f^, 

and   \ 


Christ  the  People's  Covenant.  151 

find  in  him  mnen :  twice  in  him,  importing,  that  as  the  covenant 
of  grace,  which  is  the  covenant  of  promifes,  is  made  jointly  with 
him  and  us.  So  is  the  conftitution  of  the  covenant,  the  promi- 
fes are  all  made  to  him,  and  in  the  application  of  it,  they  are  niade 
tons  in  him;  primarily  and  mediately  they  are  made  to  him,  fe- 
condarily  and  immediately  to  us  in  him.  Hence  the  fourth  thing 
remarkable  imported  in  thetextis,  ThatChriflis  the  centre,  in 
whom  all  the  lines  of  the  covenant  do  meet ;  and  fo,  by  an  ufual 
tigure,  of  the  part  for  the  whole,  he  bears  the  name  of  the  whole 
covenant;  I  will  give  him  for  a  covenant  of  the  people  :  The 
covenant  of  grace  is  faid  to  be  not  onW  made  with  him,  but  he 
himfelf  is  the  covenant.     And  this  leads  me  to  the 

Second  thing.  To  fhew  how  Chrilt  is  the  covenant,  and  in  what 
refpeft  he  bears  that  name  :  And,  (i.)  Chrift  is  the  covenant 
of  the  people  radically  3.ndfundamentaJly ybeing  the  root,  bafis,  and 
foundation  upon  which  the  covenant  of  grace  Hands,  the  alone 
foundation.  Other  foundations  can  no  man  lay,  than  that  is  laid, 
which  is  Chrift,  i  Cor.  3. 1 1.  He  is  the  fure  foundation  that  God 
hathlaidinZio«,7/^.  28- 16.  The  covenant  of  works  being  built 
upon  fomething  in  man,  it  was  not  fure  work,  and  fo  the  fabrick 
tumbled  down  ;  but  the  covenant  of  grace  and  mercy  is  built  up- 
on a  never-faihng  foundation,  it  is  fure  work  to  eternity  ,•  and 
therefore  fays  God,  Mercy  fijall  be  built  up  for  ever  ;  Why^-- 1 
have  made  a  covenant  with  my  chofen.  Chrift  is  the  antient  and  eter- 
nal foundation  of  the  covenant ;  no  other  foundation  is  laid  in 
Zron  in  time,  but  that  which  was  laid  in  the  counfel  of  peace  from 
eternity.  God  hath  promifed  nothing  to  us  in  time,  but  what 
he  purpofed  and  promifed  in  Chrift  from  eternity  ;  he  has  cho- 
fen us  in  him  before  the  foundation  of  the  iwrld,  Eph.  1 .  4.  and 
promifed  eternal  life  in  him  before  the  world  began.  He  is  the 
foundation  of  all  the  bleifmgs  and  privileges  of  the  covenant,  be- 
ing made  of  God  to  us  wifdoiji,  right eoufnefs.,  fandiification  and  redemp- 
tion. He  is  the  foundation  of  all  the  promifes,  graces  and  com- 
forts of  the  covenant.  This  is  a  large  field,  but  I  go  on.  (2.) 
Chrift  is  the  covenant  relatively,  in  refpeft  of  the  relations  he 
comes  under  to  it.  We  find  in  Scripture,that  he  is  called  ihtMedi- 
rtforofthecovenantj/ZcZ'.p.ij.  Why?  he  brings  God  &  man,  that 
were  at  variance,  Co  meet  amicably  ;  by  thji;  price  of  his  blood  he 
bringsGod  to  us,  and  by  the  power  of  his  Spirit  he  brings  us  toGod 
and  makes  up  the  difference.  He  is  called  the  teftator  of  the  cove- 
nant,//(?Z'.9. 1 6.  Where  a  teftament  is, there  is  the  death  of  the  teftator : 
He  hath  figned  all  the  articles  of  it  with  his  blood,  &  fo  confirmed 
it,  and  made  it  a  teftament.  He  is  called  the  meffenger  of  the  cove- 
i  L  4  nant 


152  Christ  the  People's  Covekant. 

nantj  Ms/.  3.1.  When  God  would  communicate  his  njind  to  us, 
it  is  in  Chrift ;  when  we  would  communicate  our  mind  to  God,  ic 
is  in  Chrift.    Whatever  mefTage  God  hath  to  us,  or  we  to  him, 
Chrift  bears  it,  and  makes  the  travel,  be  the  journey  never  fo  dan- 
gerous ;  for  this  is  he  that  came  by  water  and  blood,  i  ^ohn  5.  6. 
He  came  by  fea,  by  a  Tea  of  water  for  our  fanftification,  for  if  he 
wafh  us  not,  we  have  no  part  in  him  ;  and  by  a  fea  of  blood  for 
ourjuftification,  for  without  fliedding  of  blood  there  is  no  remif-^ 
fion  :  a  dangerous  voyage  for  bearing  the  mefldge.  He  is  called 
the  mtnefs  of  the  covenant.  Ifa.  S5-  4.  1  Ughe  himfora  witnefs  of 
the  people  ;  heis  the  true  and  faithful  witnefs.  As  he  was  an  eye 
and  ear- witnefs  to  the  whole  tranfa61ion  of  the  covenant  from  e- 
ternity  ;  fohefets  hisfeal  to  the  articles  of  it  in  time,  and  bears 
witnefs  by  his  word,  by  his  blood,  by  his  Spirit.  This  he  does  ef-  - 
feftuallyjfom.etimesin  the  hearts  of  his  people,  when  he  con-  • 
quers  all  their  unbelieving  doubts  and  jealoufies  of  his  word,  and 
fufpicions  of  his  love,  or  of  his  Father's  kindnefs»  He  is  called  the 
fiirety  of  the  covenant,  Heb.  7.  22.    He  is  the  furety  both  for 
debt  and  duty  :  Surety  for  debt ;  the  law  demanded  of  us  a  debt 
of  infinite  fuffering,  the  juft  demerit  of  our  fins,  which,  if  laid  up- 
on us,  would  fmk  us  for  ever  ;  for  the  wages  of  fin  is  death  :  and 
alfo,  it  demanded  a  debt  of  perfe6l  obedience,  and  uni verfal  holi- 
nef?  and  righteoufnefs»  Now,  we  are  infolvent  debtors,  drown- 
ed in  debt,  and  unable  to  pay  a  farthing  ;  and  unlefs  there  be  a 
furetyfor  us,  we  cannot  efcape  the  prifon  of  hell,  and  the  ever- 
lafting  wrath  of  the  omnipotent  God.  Behold,  the  furety  fteps  in, 
in  this  hopelefs  ftate  we  were  fallen  into,  pays  the  debt  to  the 
leaft  farthing,  and  put  his  name  into  our  bond,  was  made  under 
the  law,  to  redeem  thofe  that  were  under  the  law.  And  then  he 
is  furety  for  duty,  promifing  to  put  his  Spirit  within  us,  and  caufe 
us  to  walk  in  his  ftatutes.  He  is  furety  for  both  fides  of  the  cove- 
rant,  furety  that  all  that  God  hath  faid  and  promifed  lliall  be  ac- 
compliflied,  and  furety  that  all  that  we  are  obliged  to  do  lliall  be 
done  for  us,  and  in  us.  O  fweet  and  gracious  covenant !  In  a  word, 
heis  the/fr-UiJ/^f  of  the  covenant.  Behold  my  fervant,  &c.  Wift  ye 
not,  fays  he  to  his  parents  that  were  feeking  him,  that  I  muft  be 
about  my  Father's  bufinefs  :    What  bufinefs  ?  what  fervice  ? 
Theharcieftfervicethateverwas,  even  to  fatisfy  juft  ice,  to  ful- 
fil the  law,  to  conquer  Satan,  to  purchafe  heaven,  to  fave  an-    ; 
deft  world, to  endure  the  contradi6lion  of  finners  againft  himfelf,'   \ 
in  accomplilliing  this  fervice.  He  is  the  performer  of  the  cove- 
nant, yea,  the  performance  itfelf  Chrift,  ftanding  in  all  thefe  re- 
lations to  the  covenant,  may  well  be  called  the  covenant  of  the 

people,   i 


Christ  the  Peoples   Covenant.  153 

people.  (3.)  Chriflisthe  covtudS^i  fubJlantiaUy,  in  refpeft  of 
his  being  the  very  matter  of  the  covenant,  the  principal  part  of 
it,  the  principal  promife  of  it.  Heis  thefubftanceof  all  the  pro- 
mifes,  thefirfl  thmgpromifed  ,•  and  whatever  ispromifed  elfe,  is 
for  his  fake.  He  is  the  promifed  feed,  fpoken  of  to  Adam  a  "  d 
Eve^  io  Jbraha?n,  to  Davidy  Gen.  '^.  15.  &.  22. 18.  Liikei.  32,  33. 
He  is  the  fubftance  of  the  prophelies,  to  him  gave  all  the  Prophets 
.:witnefs,  ^^"^5-10.43.  He  is  the  fubftance  of  all  the  fliadows,  and 
Old  Teftament  types  :  He  is  the  true  brazen  ferpent  that  heals 
difeafed  fouls,  the  true  manna  and  bread  of  life,  the  true  facrifice  • 
and  pafchal  lamb,  whofe  blood  being  fprinkled  on  the  door-pofts 
of  the  foul,  faves  from  the  deftroying  angel :  Of  all  the  types  he 
is  the  antitype,  the  fubftance  ;  in  a  word,  he  is  the  fubftance  of 
the  whole  Bible,  and  of  all  the  Scriptures,  Thefe  are  they  that  teji'fy 
of  me.  It  is  an  odd  text,  that  a  gofpel-mimfter  cannot  find  Chriil 
in,  fmce  the  whole  Scriptures  teftify  of  him,  as  if  it  faid  nothing 
elfe  but  Chrift,  Chrift.  Thus  he  is  the  covenant  fubftantially. 
i\gain,  (4.)  Chrift  is  the  covenant  eminently.,  in  point  of  eminen- 
cv,  ornament  and  excellency  :  He  is  the  very  ornament  of  the 
covenant,  the  excellency  and  fweetnefs  of  it  ,•  heis  the  blefllng 
of  all  the  bleflings  of  the  covenant,  the  mercy  of  all  the  mercies, 
the  foul  of  all  the  privileges  of  the  covenant  :  No  blelTmg  of  the 
covenant  is  a  blefting  without  him,  for  all  bleftings  come  with 
him  ;  Hoiv  fJjall  he  not  with  him  freely  give  us  all  things  ?  Rom.  8. 
32.  The  covenant  is  nothmg  without  Chrift,  the  bleflings  of  it 
are  nothing  witliout  Chrift  ;  he  is  the  fweetnefs  of  all  the  blefl- 
ings of  the  covenant,  the  marrow  of  all  the  mercies  of  the  cove- 
nant, and  jhefulnefs  of  all  the  promifes  of  the  covenant  ;  they 
are  all  empty  withoutChrift,  for  heisall  inall  :  And  therefore, 
O  empty  ordinances,  without  Chrift  ;  O  empty  facraments,  if 
Chrift  be  not  there  ;  O  empty  minifters,  if  Chrift  be  not  with 
them  ;  yea,  O  empty  heaven,  if  Cinift  be  not  there  ;  empty  en- 
joyments, empty  comforts  without  Chrift.  (5.)  Chrift  is  the  co- 
venant merit  or  iotiJly,d.nd  in  point  of  acquifition  and  procurement ; 
he  does  all  that  is  neceftary  for  the  procuring  the  bleflings  of  the 
covenant :  Hisrighteoufnefs  is  the  great  condition  of  the  cove- 
nant, the  alone  condition  of  it,  properly  fo  called  ;  it  is  the. 
caufe,  the  procuring  caufe,  of  all  covenant  bleflings.  All  that  is 
promifed  to  Chrift,  or  to  us,  is  upon  the  account  of  his  obedience, 
Jfa.  53. 10,  II,  12.  By  the  obedience  ofonefloallmanybe  made  righ- 
teous, not  by  the  obedience  of  any  man  for  himfdf,  Rom.S- 19. 
He  is  the  procurer  of  juftificationji^(};«.  5.  18.  The  procurer  of 
lemiflion  of  iin, Roin  3. 24.     The  procurer  of  peace,  Jfa.  53. 5- 

Yea, 


154  Christ  the  People's  Covenant. 

Yea,  thefiimofic^for /;^  is  our  peace  ;  the  procurer  of  accefs  to 
God,  and  communion  with  him  ;  all  that  are  afar  off,  are  made 
nigh,  only  by  the  blood  of  Chrift  ;  the  procurer  of  fanftifying 
grace,  7^;.  53.10.^1  Cor.  i.  30.  and  of  eternal  falvation.  His  death 
isthepurchafeof  the  heavenly  inheritance  ;  and  fohe  is  the  co- 
venant 7/2  ^Tifonowyij,  in  procuring  all  the  bleffings  thereof.     (6.) 
Chrift  is  the  covenant  efficacioiiJJy  or  efficiently  ;  as  he  procures  all 
by  the  price  of  his  blood,  fo  he  applies  all  by  the  power  of  his 
Spirit.     By  this  powerful  Spirit  of  his  in  the  efficiency  of  his  ap- 
plication, by  means  of  the  law,  he  difcovers  to  men  their  fad  con- 
dition, while  under  a  covenant  of  works;  by  the  means  of  the 
gofpel,  he  difcovers  the  excellency  of  the  covenant  of  grace,  and 
alfo  their  claim  to  it,  in,  and  by  the  indefinite  general  difpenfati- 
on  of  the  gofpel,  and  the  promife  of  the  covenant  ;  fo  that  who- 
ever will,  may  come,  and  put  in  for  afliare.     But  this  is  not  all  ; 
Chrift,  in  his  efficiency,  does  perfwade  and  enable  the  poor  foul 
to  take  hold  of  this  covenant  of  Chrift,  himfelf,  as  the  all  of  the  co- 
venant, and  that  with  particular  application  toitfelf,  for  its  own 
relief;  and  not  only  to  accept,  but  to  trufl:  to  it  for  all  grace  and 
life ;  and  that  upon  the  warrant  of  God's  word  of  grace,  renounc- 
ing all  other  ways  of  falvation,  and  reftingonly  upon  this,  i  Tim. 
1. 15.  JSls  15.  6.  Yea,  after  the  perfonis  brought  within  the  co- 
venant, Chrift  is  the  great  performer  of  all  covenant  duties,  he 
performs  all  our  works  in  us,  Ifa.  26. 12.  We  are  to  prefent  no 
duty  of  our  own  to  God  for  acceptance,  or  in  order  to  obtain  life 
and  falvation  by  it;  but  to  prefent  him  with  Chrift,  he  being  the 
covenant  to  perform  all  for  us,  and  in  us,  which  we  are  obliged  to. 
In  a  word,  he  is  engaged,  as  the  covenan  t  of  the  people,  to  be  all, 
and  to  do  all,  to  procure  all,  and  to  fee  all  made  efFeftual  that  con- 
cerns grace  and  glory  :  IidHI  give  him  for  a  covenant  of  the  people, 
fays  the  Lord;  I  will  not  enter  into  covenant,  or  deal  with  them 
in  an  immediate  way,  as  with  the  firft  Adam,  but  I  will  take  a  furer 
courfe,  I  will  give  th~£e  for  that  end ;   thou  flialt  undertake  all  the 
matter  therein  ;    I  will  look  to  thee  for  the  performance  thereof. 
Man  hath  broken  covenant,  I  will  not  trufl  him  again ;  but  thou 
jQialt  be  thee  covenant,  the  promife  of  life  lliall  be  made  only 
in  thee,  and  the  condition  of  life  lliall  be  found  only  in  thee, 
thus  he  is  the  covenant. 

The  third  thing  was,  Tofliewfor  whofe  behoof  he  is  a  cove- 
nant; and  fo  tofliew,  thaxheis  the  covenant  of  the  people.  Men 
and  women  have  a  way  of  excluding  themfelves  by  unbelief ; 
butlam  furemy  text  will  exclude  none  this  day,  that  are  here, 
from  aright  toacceptof  this  covenant,  unlels  it  be  the  devil  him- 

■    ^  -  felf. 


Christ   the  People' e  Covenant.  155 

felf.     He  indeed  and  all  the  fallen  angels,  are  excluded :  And  no 
doubt  he  has  come  here  among  us  this  day,  to  tempt  people  to  ex- 
clude themfelves,  becaufe  he  himfelf  is  excluded.     But  here  is  a 
foundation  of  faith  for  all  the  people  that  hear  this  gofpel ;  Chrill 
is  the  covenant  of  the  people,  infomuch  that  whofoever  of  all  the 
people  fnall fubfcribe  to  this  covenant,  and  go  into  it  by  faith, 
fliall  have  the  everlafting  benefit  of  it.     Qi^efl.  Why,  fay  you, 
I'm  (it  may  be)  none  of  the  people  here  meant,  none  of  the  e- 
]e6l,  whofe  names  are  in  that  covenant  and  contract,  and  there- 
fore my  fubfcribing  of  it  may  be  in  vain  ?    Anfw.  For  the  clear- 
ing of  this,  thatChrifl:  is  the  covenant  of  the  people,  you  would 
know  and  remember,  that  there  are  two  copies  of  this  covenant, 
or,  rather  (if  we  may  fo  exprefs  it)  two  writs  of  this  charter,  the 
one  is  an  original  written  in  heaven,  and  the  other  is  an  extra61; 
writtenin  this  Bible,     (i.)  Ifay,as  to  the  original,  it  is  written 
in  heaven,  and  hath  all  the  names  of  the  church  invifible  inrolled 
in  it,  Heb.  12.23.  They  are  called  the  church  of  the  firft-born,  that 
are  ivritten  in  heaven ;  or,  as  it  may  be  read,  inrolled  in  heaven.     In 
this  writing  are  the  names  of  all  the  ele61,  of  all  that  ever  were, 
are,or  iliall  be  aftually  taken  in  within  the  bond  of  the  covenant ; 
and  thefe  are  they  of  whom  it  is  faid.  They  are  chofen  in  Chrift  be- 
fore the  foundation  of  the  world,  Eph.  1.4.     And  again,  Whom  he 
did predejtinate,  them  he  alfo  called,  Rom.  8.  30.     And  again,  All 
that  the  Father  hath  given  me,  /Jjallcome  to  me ;  all  that  ivere  ordain- 
ed to  eternal  life,  believed:  A^nd  of  them  Chrifl  fays,  /  lay  do-<xrn?ny 
life  for  my  [beep.     This  original  draught  of  the  covenant,  is  a 
writ  locked  up  in  the  cabinet  of  God's  fecret  purpofe  ;  and  fe- 
cret  things  beloffg  not  to  us,  but  the  things  that  are  revealed. 
Therefore,  (2.)  There  is  an  extraft  of  this  original  writ,  and  this 
extract  is  written  in  the  Bible,  which  is  the  book  of  the  covenant. 
This  you  have  among  your  hands,  and  this  copy  of  the  covenant 
isfent  open  to  you  alltofign  and  fubfcribe,  by  giving  faith's  af- 
fentand  confenttothe  covenant,  or  clofmg  with  ChriH;,  the  co- 
venant of  the  people,  as  he  is  offered  in  the  Gofpel.     Now,  tho' 
this  extract  be  a  true  copy,  anfwering  exadlly  to  the  original;. 

^  yet,  for  rendring  all  inexcufable,  to  whom  thefe  prefents  are  font, 
if  they  do  not  fubfcribe,  and  forgathering  in  all  the  elect,  this  fair 

^  extrad  is  directed  to  all,  and  every  one  of  you,  giving  you  full  and 
fufficient  warrant  to  llgnand  fubfcribe  for  yourfelves;  for  yoii 
cannot  pollibly  fee  your  names  in  the  original,  till  once  you  have 
fignifiedyourconfent,  by  fubfcription  toihe  copy  which  is  here 
let  down  to  the  earth,  to  fee  how  you  are  pleafcd  with  it  this  day! 
And  if  you  f]gn  the  extract,  as  it  isfent  to  you,  then  you  may  lay 

eiaiiu 


156  Christ  the  People's  Covenant. 

claim  to  the  original,  and  fee  your  name  there,  which  alone  is  the 
privilege  of  thofe  that  make  the  extradt  their  own  by  figning  it, 
for  the  Jeer  et  of  the  Lord  himth  them  that  fear  him,  and  he  viill  jhew 
them  his  covenant ;  he  fliews  them  fometimes  their  name  in  the  O" 
riginal  writ  of  the  covenant.     It  is  the  fettled  order  of  heaven, 
that  although  fome,  who  by  faith  fubfcribe  the  extra6led  copy, 
are  kept  in  the  dark,  about  their  names  being  in  the  original ;  yec 
none  ihall  fee  their  names  there,  but  thofe  who  fubfcribe  their 
names  here.     Quefl.  But,  for  what  ferves  my  putting  my  name 
to  the  foot  of  a  bond,  if  my  name  be  not  in  the  bond  itfelf "?  Why 
then  read  the  direction  of  this  Gofpel-covenant,  and  fee  if  your 
name  be  there,  and  anfwer  to  your  names  ,•  fori  {liall  endeavour 
to  be  as  practical,  as  I  go  along,  as  poffible,  that  I  may  have  the 
lefs  to  do  in  the  application.     For  whofe  behoof  then  is  he  thus 
the  covenant?  Why,  it  is  even  for  the  behoof  of  thefe,  whofe 
names  are  here  fetdown;  and  tho' they  may  not  here  find  their 
particular  names,  ^ohn,  James^  Mary,  Martha ;  yet  their  general 
names,  yea,  both  their  more  general  and  their  more  fpecial 
names  are  here,     (i.)  Their  more  general  name  is,  the  people, 
he  is  the  covenant  of  the  people.     And  here  all  fmners  of  man- 
kind, who  hear  of  Chrift,  have  a  claim  to  put  in  for  a  fliare  in  him, 
feeing  the  covenant  is  dire6led  to  them  ,•    whofoever  they  be 
that  hear  this  Gofpel,  all  faving  benefits  are  preached  to  them  by 
Chrift:  Jefus,  according  to  the  miniflerial  commiffion,  Preach  the 
Gofpel  to  every  creature,  Mark  16. 15.  and  according  as  the  Apof- 
tle  hath  taught  us  to  execute  this  commiffion,  faying,  To  youis  the 
iDordof  this  falvation  fent,  A6ts  13.  26.     And  in  this  fenfe  the  A- 
poftle  fays.  Tit.  2.  11.   The  grace  of  God,  tbah^ringeth  falvation, 
haih  appeared  to  all  men;  or,  as  it  may  beren(^d,  as  you  fee  it 
in  the  margin  of  fome  of  your  Bibles,  the  grace  of  God,' that 
bringeth  falvation  to  all  men,  hath  appeared.     Let  them  ftraiten 
the  Gofpel-offer  who  will,  they  do  at  their  peril ;  our  commiffion 
is  wide  and  full,  infomuch,  that  this  covenant  is  direfted  to  all  to 
whom  thefe  prefents  may  com.e.     If  this  be  your  general  name, 
that  you  are  one  of  the  people,  be  what  you  will  otherwife,  then 
vou  are  concerned  to  anfwer  to  your  name,  and  put  in  for  a  fliare 
of  the  grace  of  this  covenant,  by  fubfcribing,  and  faying,  amen  to 
in.     Why,  fay  you,  that  is  a  general  name  indeed,*  I  dare  not 
deny  but  that  is  my  general  name,-  then,  men  and  women,  do 
not  put  this  covenant  away  from  you.     But,  fay  you,  is  there  no 
inore  fpecial  names  of  the  people,  whofe  covenant  he  is.     Yea, 
(2.)  I'heir  more  fpecial  name  is  here  fet  down  in  black  and 
white  J  for  who  the  people  are,  and  what  people  in  a  fpecial  man- 

'4  ner 


Christ  the  People's  Covenant.  157 

neris  here  meant,  is  cleared  in  the  following  words,  J  light  to 
the  Gentiles,  to  open  blind  eyes,  &c.  And  here  you  will  find  both 
the  name  and  lirname  of  the  people  intended;  and,  I  believe, 
your  names  and  firnames,  that  hear  me,  will  be  found  in  it,  ijl^ 
'I'he  name  is  Gentile.  2dly,  The  firname  is  Gentile,  dark^nd  blind. 
Gentile,  bound  and  imprifoned.  ijl,  I  fay,  the  name  of  the  peo- 
ple, whofe  covenant  he  is,  is  Gentiles;  and  I  know  well  that  this 
is  the  name  of  all  that  hear  me,  if  there  be  not  J'cixs  here  ;  if  I 
thought  there  were  any,  I  would  drop  fome  promife  of  Chrift  to, 
and  concerning  them,  that  might  draw  them  to  him  alfo,  if  the 
Lord  would  put  forth  power  with  it.  However,  it  is  to  you  Gen- 
tiles ilvdil  am  fpeaking;  and  O  may  I  venture  to  fay  with  Paul 
this  day,  Tome,  ijoboam  lefs  than  the  leaft  of  all  faints,  is  this  grace 
given^  to  preach  aynong  you  Gentiles  the  imfearchable  riches  of  Chrijt  I 
'i'iiis  IS  a  part  of  the  myjlery  of  godlinefs,  Chrift  preached  to  the 
Gentiles,  1  Tim.  3.  16.  It  was  a  myllery  to  the  J^cuxand  primi- 
tive Chriftians,  when  Chrift  was  firft  given  by  a  preached  Gofpel 
to  the  Gentiles,  Ad;s  1 1 . 1 7, 1 8.  Why  ?  the  Gentiles  were  called  the 
uncircumcifion,  Eph.  2. 1 1.  being  abominable  outcails,  whofe  en- 
tring  into  the  temple  was  enough  to  pollute  it ;  but  now  the  Gof- 
pel declares,  God  will  juftify  the  uncircumcifion  by  faith.  7'he 
Gentiles  were  Cci\hd, Aliens,  'withoutGod,'withoiitChriJl,'without  hope, 
.Aliens  from  the  commonwealth  of  Ifrael,and  jtrangers  to  the  covenant  of 
promije,  Eph.  2.12.  But  now  the  covenant  of  prom.ife  is  given  and 
exhibited  to  the  people  that  were  aliens.  Gentiles  were  called 
dogs  ;  It  is  not  meet  to  take  the  childrens  bread,and  caft  it  to  dogs,  fays 
Chrifttothe  womanof  C^w^^n,  oneof  the  pofterity,  it  feems  of 
thefeaccurfed  nations,  that  were  devoted  by  that  word.  Gen.  ^. 
25.  Curfedbe-^maan.  AhdindttdihQ  Gentiles  ^nd  Canaanites,  :is 
they  were  contemned  by  the  Jews,  and  look'd  upon  as  dogs  ;  fo, 
in  comparifon  of  the  houfe  oi'Ifrael,  who  were  fo  much  bleffed, 
dignified  and  privileged  of  old,  Chrift  feems  here  to  allow  it,  and 
aflertthatthey  were  curfed,  that  they  were  dogs  :  But  now  the 
tables  are  turned,  the  Gentiles  are  called  ;  and,  in  this  woman, 
the  Lord  gives  an  inftance  of  what  mercy  was  in  referve  for  thefe 
dogs  ;  and  we  Gentiles  may  plead  the  fame  privilege  at  leafl, 
with  that  woman  of  Canaan,  Truth,  Lord,  yet  the  dogs  eat  the  crumbs 
that  fall  from  the  Mafteis  table.  The  doov  of  Bethlehem,  the  houfe 
of  bread  is  open,  yJth'14..  ^7-  ^^^  hath  opened  the  door  of  faith 
to  the  Gentiles,even  to  dogs ;  the  door  of  the  covenant  is  open  and 
wedarenotlhut  the  door  upon  any  dog  in  all  this  houfe ;  and 
lherefoYe,a.sweuietoi'ay,Jt  open  doors  dogs  come  in,  allov^  me  in 
this  homely  comparifon ,-  tor,  as  all  the  Gentiles y  fo  all  the  wicked 

are 


158  Christ  the  People's  Covenant. 

are  called  dog.'=',/?^i;.22. 15.  Without  are  dogs, and forcerers^  ^  ixthorc- 
mongers,  &.C.  Buc  the  door  being  open  to  all  fmners  by  this  Gof- 
pel,  you  may  come  to  Chriftfor  falvation,  as  freely  as  a  dog  will  - 
come  in  at  an  open  door;  yea,  more  freely  &  boldly  ;  for  dogs 
many  times  come  in  uncalled,  and  therefore  we  beat  them  out  a-  i 
gain  ;  but  here  is  both  a  call  to  come,  and  a  promife  of  welcome,  ■ 
fVhofoeverwill,  let  him  come  ;  and  him.  thatcometh,IwiIl  in  no  wife 
caft  out.  Well,  I  fay,  the  Gentiles  are  called  dogs,  and  if  that  be  a 
part  of  your  name,  man,  woman,  anfwer  to  your  name,  and  take 
with  your  name,  and  take  the  bleffing  that  is  offered  to  you  by 
name.  Ifyouhavenobetter  namethanthatof  adog,  come  with 
thatfame,  and  fetitdownatthefootofthe  contra6l,  by  fubfcrib- 
ing  your  confent  to  have  Chrift  to  be  your  covenant  ;  and  tho'  it 
be  a  bafe  name,  he  will  not  refufe  to  take  in  your  fubfcription.  In 
a  word,  the  Gentiles  are  called  heathens.  Gal.  3.  8.  The  Scripture 
forefeeing  that  God  would jujlify  the  heathen  thro'  faith,  preached  be- 
fore the  gofpelumo  Abraham,  faying,  In  thee /hall  all  nations  be  blejfed. 
Good  news  to  heathens  and  pagans,  fuch  as  we  in  our  forefathers 
were  ;  and  this  is  theGofpelindeed,  that  was  preached  to  ^Z^rfSt- 
^(^zm  long  ago.  Intheejhall  all  nations  be  bleffed  ;  in  f/?^^,  what  thee, 
the  fame  thee  that  is  in  our  text,  which  preacheth  the  fame  Gofpel 
alfo  ,•  I  ^vill  give  thee  for  a  covenant  of  the  people,  even  the  people 
that  are  called  Gentiles,  and  Heathens,  Uncircumcifion,  Aliens,  and 
Dogs.  Well,  there  is  the  name  of  the  people  whofe  covenant  he 
IS,  ihQy^iXQ  Gentiles.  2dly,  Thefirnameof  the  people  is  Gentiles, 
dark  and  blind,  Gentiles  bound  and  imprifoned  ;  and  fee  if  the 
firname  be  not  yours.  Sirs,  as  well  as  the  name.  There  are  efpe- 
cially  two  firnames  here  that  the  people  have.  Firfl:  firmane  is 
dark  and  blind  ;  this  is  imported  in  thefe  words,  a  light  to  the  Gen- 
tiles, to  open  blind  eyes.  Well,  is  this  your  firname  "?  Are  you 
darknefs  itfelf  in  the  abftradl,  are  you  in  the  darknefs  of  ig- 
norance, in  the  darknefs  of  error,  in  the  darknefs  of  cor- 
ruption, in  the  darknefs  of  confufion,  in  the  darknefs  of  de- 
fertion,  in  the  darknefs  of  delufion  ?  O  here  is  a  brave  co- 
venant for  you  to  fign  :  It  is  a  covenant  of  light,-  for  he  that  is 
the  covenant  of  the  people,  is  the  light  of  the  Gentiles.  But  all  the  light 
in  the  world,  without  fight,  will  be  uncomfortable  ;  and  there- 
fore is  another  piece  of  your  firname  blindnefs,  as  well  as  dark- 
nefs ?  Are  you  not  only  blear'd,  and  fee  ill,  but  blind  and  fee  none 
at  all  ?  Are  you  blind  with  refpeft  to  fin,  and  cannot  fee  it  in  its 
power  and  guilt  ?  Blind  with  refpeft  to  duty,  and  cannot  fee 
what  to  do  ?  Blind  with  refpe6l  to  God,  and  cannot  fee  him  in  his 
beauty  and  excellency  ?  Blind  with  refpe6l  to  Chrifl:,  and  cannot 

fee 


Christ  the  People's  Covenant.  159 

fee  him  in  his  glory,  fiilnefs,  and  righteoufnefs?   Blind  with  re- 
fpeft  to  ordinances,  and  cannot  fee  the  power  and  glory  ot  God  in 
the  lan^liiary  ;  Blind  with  refpeft  to  providences,  and  cannot 
difcern  the  figns  of" the  time  ?  Blind  with  refpeft  to  your  incerelt 
in  Chrift,  and  cannot  fee  whether  that  be  fecured  or  not?  Blind 
with  rcfpedl  to  your  warrant  to  intermeddle  with  Chrill  and  his 
inllitutions  ?     Blind  with  refpe6t  to  all  fpiritual    and  eternal 
things  ?  Why,  this  covenant  of  the  people  is  defigned  to  open 
the  blind  eyes.     And  if  darknefs  and  blindnefs  be  the  firname  of 
the  people  for  whofe  behoof  Chrift  is  the  covenant,  and  if  that  be 
your  firname  alfo,  why  then  there  is  room  at  the  foot  of  this  cove- 
nant to  fet  down  your  name  and  firname  both  ,*  this  covenant  of 
the  people  is  a  covenant  of  light  to  the  people  that  are  dark,  and  a 
covenant  of  fight  to  the  people  that  are  blind.   Let  all  them  that 
find  this  to  be  their  firname,  fubfcribe  10  this  covenant  and  fay,  I 
am  one  of  the  dark  people,  and  I  come  for  light;  lam  one  of  the 
blind  people,  and  1  come  for  fight  ;  there  is  my  name.  Lord,  let 
it  be  recorded  among  the  dark  blind  people  of  which  Chrift  is  the 
covenant.  Again,  the  fecond  firname  of  the  people  is  bound  and 
itnprifoned  ;  this  is  imported  in  theie^ftords,  To  bring  out  the  pri- 
fonersfrom  theprifon,  and  them  that  fit  in  darknefs ^  out  of  the  prifon- 
hoife.  Now,  whatever  prifon  you  are  in,  Sirs,  if  your  firname  be 
a  bound  pri fmer,  OUT  textfpeaks  to  you.  Are  you  in  the  prifon  of 
ljn,a-bond-flaveandafervantuntolufts?  Are  you  in  the  prifon 
offatan,in  the  devil's  prifon,  led  captive  by  him  at  his  pleafure? 
Are  you  in  the  prifon  of  the  law,  a  debtor  to  do  the  whole  law,  and 
adebtortobear  thewholecurfeof  it  ?  Are  you  in  the  prifon  of 
carnality,  clogged  with  the  things  of  this  world  ?    Are  you  in 
the  prifon  ofa  black  league  with  death,  and  covenant  with  hell  ? 
Are  you  in  the  prifon  ofa  natural  ftate,  as  a  child  of  difobedience, 
and  a  child  of  wrath  ?  Are  you  in  the  prifon  of  temptations,  either 
from  without,  or  within,  filled  with  dreadful  fuggeftions  and 
blafphemous  injeftions ;  Are  you  in  the  prifon  of  afflidion,  either 
upon  foul  or  body,  ftate  or  f^.mily  ?    Are  you  in  the  prifon  of 
doubts,  and  fears,  and  defpondency,  with  your  foul  caft  down 
within  you  V  Areyouin  the  prii'on  of  unbelief,  concluded  under 
it,  fo  as  you  cannot  for  your  life  get  artadt  of  faith  elicite?  Are 
you  in  the  prifon  of  wretched  careleflhefs,  unconcernednefs,and 
indifferency,  not  caring  whether  you  be  loofed  and  delivered  out 
of  prifon  or  not;  Are  you  in  the  prifon  of  atheifm,  and  cannot 
believe  a  God,  a  Chrift,  a  heaven,  or  hell  ?  Are  you  in  the  prifon 
of  death,  and  in  bondage  through  fear  of  death  ?  Or,  are  vou  in 
the  prifon  of  fecurity,feanng  nothing,  but  lleeping  in  the  arms 


i6o  Christ  the  People's  Covenant. 

of  the  devil?  What  prifon-houfe  are  you  in,  man?  Anfwer  to 
your  name,  prifoner,  infuch  a  prifon-houfe  thatl  have  named. 
Is  the  door  of  the  prifon-houfe  bolted  and  barred,  that  you  cannot 
get  out,  and  the  heavy  chains  and  fetters  of  hell  about  you,  fo  as 
you  cannot  loofe  them  any  more  than  you  can  unhinge  the  axle- 
tree  of  the  univerfe?  Behold,  this  covenant  of  the  people  is  a 
covenant  of  liberty  for  the  people  that  are  in  prifon.     If  I  have 
not  named  the  prifon,  or  the  chamber  of  the  prifon-houfe  you're 
in,  name  it  yourfelf,  and  fay,  I  prifoner  in  fucha  prifon-houfe,  I 
have  been  fo  long  and  fo  long  in  fuch  a  dark  prifon,  and  lo  I  fee 
down  my  name,  to  wit,  a  bound  prifoner^  confenting  to  be  liberate 
by  the  Son  of  God,  and  confenting  that  he  would  work  the  con- 
fenthimfelf,  and  do  all  that  concerns  my  liberty:  Why,  man, 
down  with  your  name  that  fame  way  ,•  and  if  you  be  not  fet  at  li- 
libertyin  God's  own  time  and  way,  you'll  be  the  firft  that  ever 
gave  in  a  fubfcription  and  was  not  received :  Nay,  marked  and 
recorded  it  fhall  be ;  for  the  covenant  fpeaks  to  you  by  name  and 
firname,  faying,  Go  forth  yeprifoners  of  hope ;  the  Spirit  of  the  Lord 
God  is  upon  me,  for  he  hath  anointed  me  to  preach  and  proclaim  liberty 
to  the  captives.     Thisccwfnantof  the  people  then  is  drawn  up  al- 
ready and  figned.     See  w^o  hath  fignedit,  f.  8.  I  am  the  Lord, 
that  is  my  name.     He  hath  figned  it  by  a  name  by  which  he  is 
known  in  heaven  and  earth,  even  ye'/;oi;fl/;,  Isim  Jehovah,  lam  the 
Lord,  that  is  my  name.     O  glorious  name  fubfcribing  this  bond  I 
That  is  his  name;  what  is  yours?  Why,  can  you  not  fay,  I  am 
one  of  the  people  they  call  Gentiles  ?  I'm  a  dark,  blind,  bound  pri- 
foner ;  that's  my  name  and  firname  both.     Yea,  be  your  name  as 
vile  and  black  as  hell,  yet  down  with  it  in  capital  letters ;  for  the 
infinitely  fair  name  of  the  firft  fubfcriber  will  fet  it  off,  his  name 
will  anfwerfor  all  the  defe6lsand  deformities  of  yours:  And  if 
you  wait  'till  you  be  in  a  better  condition,  and  have  a  better  name 
tofignwith,  you'll  wait 'till  doom's-day,  and  perifii  by  the  way  ; 
and  all  the  money  of  your  terms,  conditions,  and  good  qualifica- 
tions, which  you  would  bring  as  a  price  in  your  hands,  will  perifli 
with  you.     Nay,  you  have  nothing  to  do  in  this  covenant,  but 
blefs  God  that  brought  it  to  your  hand,  and  fign  it  with  your 
heart.     Chrifl;  hath  a  commiflion  from  his  Father,  and  we  in  his 
name,  to  take  in  the  fubfcriptions  of  all  the  people,  whofe  name 
and  firname  I  have  mentioned;  and  I  hope,  I  have  not  mifs'd  a- 
ny  one  that  is  here.     Thus  you  fee  who  the  peopleare,  for  whofe 
behoof  he  is  the  covenant ;  and  that  he  is  well  defigned  the  cove- 
nant of  the  people,  ^Q^'mg^W  the  people  here  named  have  a  right 
of  accefs  to  the  covenant,a  warrant  to  fign  and  fubfcribe  to  it ;  and 

all 


Christ   the  People's  Covenant.  i6t 

all  the  people,  that  are  fubfcribers,  have  a  right  of  polTeffion  to 
the  whole  good  of  the  covenant,  and  to  the  feal  thereof,  the  Sa- 
crament of  the  fupper. 

The  fourth  thing  propofed,  was  tofliew,  by  whofe  authority 
or  by  what  authority,  Chrift  is  the  covenant  of  the  people;  and 
fo  to  hint  at  his  divine  ordination  to  this  bufinefs,  in  thefe  words, 
I  ivillghetheej&c.  Where  you  have,  i.  The  glorious  Perfon 
ordaining,/.  2.  The  glorious  perfon  ordained,  T^^^^.  3.  The 
gracious  manner  of  the  ordination,  Grjf.  4.  The  gracious  mo- 
tive and  ground,  /  will  give  thee.   A  iliort  word  to  each  of  thefe. 

iftt  The  glorious  perfon  ordaining  Chrift  to  this  work,  /  will 
give  thee;  What  I?  ItheLord,  I  Jehovah,  I  the  firfl:  perfon  of  the 
glorious  Trinity.  God  the  Father  here  is  the  firfb  grand  party  of 
the  covenant ;  yea,  here  is  God  the  Father,  Son,  and  Holy  Ghoft, 
eflentially  confidered,  contra6ling  with  the  Son,  and  ordaining 
him,  perfonally  confidered,  to  this  work.  Now,  this  glorious 
perfon  ordaining  Chrift  to  this  work,  imports,  i.  The  will  of 
God  and  of  the  Father,  that  Chrift,  the  fecond  perfon,  fliould 
come  and  bear  the  whole  weight  of  the  covenant.  Hence  Chrift 
tells  us,  he  had  commandment  from  the  Father,  and  that  he  came 
to  do  his  will,  ^ohn  6.  37,38, 39.  God  the  Father,  Son,  and  Holy 
Ghoft,  by  unanimous  counfel,  ordained  and  appointed  the  Son  to  V 
come  in  his  own  perfon  upon  the  errand  of  man's  redemption  ; 
and  God  the  Father  being  the  firft  in  the  order  of  fubfiftency,  and 
fo  the  firft  in  operation  ad  extra,  therefore,  the  giving  is  primarily 
afcribed  unto  him.  2.  His  being  the  perfon  ordaining,  import's 
the  divine  authority  of  Chrift's  commiffion,  in  that  he  is  given  of 
the  Father,  and  came  from  theFather,yo/j.i6.2  8.  &;i7. 8.  where 
Chrift  commends  that  faith  which  believes  his  divine  milFion,  his 
divine  ordination  to  this  mediatory  work.  3.  His  being  ordain- 
ed of  God,  imports  God's  confidence  in  him,  as  being  both  able 
for,  and  faithful  to  perform  the  whole  work  that  he  gave  him  to 
do.  He  was  confident  thathe  would  be  a  faithful  and  righteous 
fervant ;  By  his  knowledge  fljall  my  righteous  Jervaut  juftify  fuany. 
This  is  my  beloved  Son,  in  zvhom  I  am  wcll-pleafed.  4.  His  being  the 
perfon  ordaining,  imports  the  Father's  zealous  concern  for  the  re- 
demption and  falvation  of  men ;  God  fo  loved  the  world,  that  he  gave 
his  only-begotten  Son ;  I  will  give  thee  :  His  hand  is  firft  at  the 
blefs'd  bargain,  fubfcribing  this  covenant,-  lliewing  that  he  will 
do  the  whole  work  of  the  covenant  by  himfclf,  and  by  his  Son 
Jefu-^i  Chrift,  and  will  get  the  whole  glory  of  it :  And  hence  the 
ftrain  in  which  he  fubfcribcs,  f.  8.  is,  I  am  the  Lord,  that  is  my 
name,  and  my  glory  will  I  not  give  to  another.  He  will  let  none  fiiare 

M  of 


1(52  Christ  the  People's  Covenant. 

of  any  of  the  glory  of  it  but  himfelf,  either  in  the  contrivement, 
'commencement,  advancement,  or  completement  thereof. 

2dly,  The  glorious  perfon  ordained,  in  the  Pronoun  Thee, ' 
namely,  Chrift,  the  fecond  Perfon  of  the  glorious  Trinity,  and  the. 
other  party  of  the  covenant,  1  will  give  Thee.  And  Chrift  being 
the  Perfon  here  ordained,  imports,  i.  His  having  cordially  af- 
fented  and  agreed  to  the  bargain ;  God  could  not  have  given-him, 
if  he  had  notconfented:  But  as  he  and  his  Father  are  one,  fo 
there  is  but  one  will  betwixt  them;  and  hisconfent  is  recorded 
among  the  decrees  of  heaven .  In  the  volume  of  thy  book  it  is  writ- 
ten  rjf  mey  Lo  I  come.  2.  His  being  the  perfon  ordained,  imports 
the  jnfl.ifficiency  of  all  others  for  the  work  of  man's  redemption  ; 
Him  hath  God  the  Father  fealed ;  facrifice  and  offering  thou  wouldji  not, 
•a,  body.hajl  thou  given  me.  I'hough  men  and  angels  had  put  their 
•Ihouldersto  this  work,  it  would  never  have  been  done;  for  the 
redemption  of  the  foul  is  precious.,  and  ceafeth  for  ever^  as  to  the  crea- 
ture :  He  alone  is  the  Meffiah,  chofen,  conftitute,  promifed,  ty- 
pified, to  whom  all  the  prophets  gave  witnefs,  and  we  are  not  to 
look  for  another;  infufficiencyisingraven  and  ftamp'dupon  all 
others.  3.  His  being  the  perfon  ordained,  imports  the  alone 
fufficiency  of  this  glorious'perfon  for  this  glorious  work.  O  the 
glorious  excellency  of  this  perfon  here  given  !  and,  O  the  glori- 
ous fufficiency  of  this  perfon  !  I  will  give  thee.  I  have  laid  help 
Upon  one  that  is  Mighty :  This  is  he  that  is  glorious  in  his  apparel,  tra- 
veiling  in  the  greatnefs  of  his  ftrength^  mighty  to  fave  :  This  is  he  that 
comes  from  Edom,  with  died  garments  from  Bozfah,  who  trod  the 
wine-prefs  of  the  Father's  wrath  alone,  and  of  the  people  there  was  none 
with  him.  4.  His  being  the  perfon  ordained  of  the  Father,  im- 
ports the  unparallel'd  love  both  of  him  that  gave,  and  of  him  that 
is  given,  both  of  the  ordainer,  and  ordained:  Herein  is  love,  not 
that  we  loved  God.  but  that  he  loved  us.,  and  gave  his  Son  to  he  the  pro- 
pitiation for  our  fins,  I  Joh.  4. 10,  And  herein  is  love,  thatChrifl 
fo  cheerfully  undertook  this  work  ;  He  rejoiced  in  the  habitable 
parts  of  the  earth,  and  his  delights  were  with  the  fons  of  men,  Pro  v.  8. 
31.  Here  are  both  the  parties  of  the  covenant,  God  and  Chrift, 
that  glorious/,  and  that  glorious  Thee',  I  will  give  Thee  :  Two 
v/onderful  covenants.  God  forefeeing  from  eternity  that  man- 
kind would  be  ruined,  by  violating  the  covenant  betwixt  God  and 
man,  let  on  foot  a  better  proje6l,  even  an  inviolable  covenant  be- 
twixt God  and  Chrifi:,  two  unchangeable  parties,  mutually  enga- 
ging for  the  relief  and  recovery  of  the  loft  finner  ;  and  Chrid: 
bearing  fuch  a  part  of  the  work,  as  to  get  the  name  of  the  whole ; 
til  give  Thee  for  the  covenant  of  the  people, 

3%  > 


Christ  the  People's  Covenant.  163 

3^/^,  The  gracious  manner  of  this  ordination,  is  imported  in 
the  word  give,  I  will  give  thee.  yJ  mans  gift  makes  room  for  himy 
f^Ljs  Solomon,  and  gives  himplace  among  great  men,  Prov.  ig.  16. 
Men  are  efteemedand  refpcdled  for  the  valuablenefsof  the  gifts 
and  benefits  they  give ;  how  much  more  iliould  God's  gift  make 
room  for  him?  Chrift  is  God's  gift,  I'll  give  thee  for  a  covenant  of 
the  people.  And  this  giving  of  Chrift  implies  feveral  things  which 
concern  the  manner  of  his  ordination,  to  be  a  covenant  of  the 
people.  I.  In  general  and  negatively,  God's  giving  of  Chrift 
does  not  imply,  that  he  was  about  to  alienate  his  own  right  to 
Chrift  from  himfelf  to  us;  no,  he  is  ftill  his  only-begotten  Son. 
When  we  give  a  thing  to  another,  we  alienate  our  own  right  to 
it,  but  it  is  not  fo  here  ,*  what  God  gives  we  may  have  the  benefit 
and  ufe  of  it,  but  God  flill  keeps  a  right  over  us  and  it.  Hence, 
fays  the  Apoflle,  all  things  are  your  s,  for  ye  areChrifi's,  and  Chriji 
is  God's.  But,  2.  More  particula^rly  and  pofitively,  God's  giving 
of  Chrifl  for  a  covenant  of  the  people,  implies  (i.)  His  eternal 
deftinationby  the  Father  for  this  end,  to  be  the  covenant  of  the 
people,  before  ever  they  had  a  being.  They  were  not  fo  much 
asconfulted  in  the  matter,  when  the  contra61was  figned  in  the 
council  of  peace  betwixt  the  Father  and  the  Son ;  and  we  have 
no  reafonto  complain  of  injury  done  us  here,  for  we  have  no- 
thing to  contra6l  on  our  part.  The  breach  of  the  firfl  covenant 
left  us  worfethan  nothing,  for  the  fn'HJdam  left  us  withabur- 
de1ni  of  debt,  a  burden  of  poverty  and  wants,  yea,  a  burden  of  cur- 
fes  from  the  fiery  law;  and  all  that  we  can  do,  is  to  increafe  the 
debt,  inftead  of  being  able  to  pay  it  off.  Now,  I  fay,  God's  giv- 
ing him,includes  his  eternal  deftination  by  the  Father  for  this  me- 
diatorial work,  without  our  having  any  hand  in  it,  or  knowledge 
of  it,  or  any  obligation  lying  upon  Godfoto  do  as  hicdid,  in  the 
eternal  tranfaftion  with  his  Son  concerning  the  people  whom  he 
defigned  tofave.  There  was  no  obligation  lying  upon  Chrift, 
to  come  inourftead,  to  be  our  furety,to  take  our  guilt,  and  pay 
our  debt,  previous  to  his  ownconfent,-  nor  any  obligation  upon 
God  to  accept  of  a  furety  inftead  of  the  principal  debtor ;  there- 
fore God's  giving  of  Chrift,  muft  imply  a  tranfa6tion,  wherein  the 
Sonconfcnted  to  be  the  covenant,  and  the  Father  confented  to 
fend  him,  and  accept  of  his  furetyfhip  for  loft  finners.  (2.)  God's 
giving  of  Chrift,  implies  his  actual  qualifying,  and  fending  him  to 
accomplifli  that  which  was  contrived  from  eternity.  How  he 
called  and  qualified  him,  you  fee  in  the  preceding  verfe ;  he  call- 
ed him  in  righteoufnefs,  and  qualified  him  with  a  fupereminenc 
unftion  of  the  Holy  Ghoft,  /  will  put  my  Spirit  upon  him,  and  he 

M  2  fjall 


1(54  Christ  the  People's  Covenant. 

flail  bring  forth  judgment  to  the  Gentiles :  Accordingly  he  received 
the  Spirit  above  meafiire.     How  he  fent  him,  you  fee  in  many- 
places  of  Scripture  ;  he  gave  him  a  body,  a  true  body,  and 
a  reafonable  foul,  and  then  he  gave  him  to  the  death  in  the 
fulnefs  of  time  ;   for  it  pleafed  the  Lord  to  bruife  him  :  Ju- 
fl:ice  awaken'd  againft  him,  Awake,  O  /word,  againji  my  foep- 
herd,  &c.     He  was  put  in  the  wineprefs  of  divine  vengeance 
and  bruifed  there;  he  was  not  only  bruifed  in  his  name,  being 
called  a  mad-man,  and  a  devil;  not  only  bruifed  in  his  eftate, 
labile  the  foxes  had  holes,  and  the  birds  of  the  air  had  nefs,  but  the  Son 
of  man  had  not  ivihere  to  lay  his  head.     Neither  was  he  bruifed  in  his 
body  on'y,  while  they  pierced  his  hands  and  his  feet '^  but  bruifed 
in  his  foul,  'till  it  was  exceeding  forrowful,  even  unto  death,  and  'till 
the  agonies  of  his  foul  prelTed  the  blood  out  of  his  body,  even 
great  drops  of  blood :  No  wonder,  for  he  was  plunged  in  the  ocean 
of  God's  wrath,  and  fuffered  all  the  hell  that  was  due  tofm;  fm 
being  imputed  to  him  as  the  covenant  of  the  people,  juflice  did 
not  fpare  him,  Rom.  8.32.  He  fpared  not  bis  own  Son.,  but  gave  him 
to  the  death  for  us  all.     (3.)  God's  giving  of  Chrift,  implies,  that 
the  manner  of  his  ordination  for  this  work,  was  every  way  free 
and  gratuitous  ;  what  freer  than  a  gift  ,•  God  gives  Chrifl:  for 
a  covenant  of  the  people,  without  regard  to  any  motive,  merit, 
or  felicitation  of  the  people,  yea,  and  in  oppofition  thereto.  This 
gift  is  free,  in  oppofition  to  merit,  either  of  condignity  or  con- 
gruity.     If  we  be  for  merit  of  our  own,  we  muft  be  for  helly  for 
ihat  is  all  that  we  merit ;  if  wretchednefs,  mifery,  and  a  mafs  of 
cjnfufion  and  enmity,  be  accounted  merit,  then  we  may  lay  claim 
to  it,  but  no  o.therwife.     This  gift  is  free,  in  oppofition  to  con- 
flraint,  force,or  neceffity :  God  had  nothing  fromi  without  to  con- 
Itrain  him  to  contrive  the  redemption  of  men,or  to  give  Chrift  for 
that  end :  tho'  all  mankind  fliould  have  for  ever  been  drov/ned  in 
the  flood  of  his  wrath,  God  had  remained  as  he  was,  as  happy  as 
ever  ;   no  force  was  upon  him  to  contrive  a  remedy  for  man. 
This  gift  is  free,  in  oppofition  to  debt :  God  owed  us  nothing  but 
wrath ;  but  we  owe  many  millions  of  talents  to  his  infinitejuflice. 
In  a  word,  it  is  free,in  oppofition  to  all  motives  from  without  God 
himfelf.     There  was  nothing  about  us,  to  move  him  to  pity  us, 
ten  thoufand  things  to  move  him  to  dellroy  us.  Upon  what  con- 
dition in  us  could  God  be  moved  to  give  his  Chrift  to  us,  feeing 
our  befh  condition,  before  he  give  him  in  poITeffion  to  us,  is  a  con- 
dition of  fin  and  mifery,  death  and  thraldom?  But  then  again, 
(4.)  God's  giving  of  Chrift /V  J  covenant  of  the  people,  his  giving 
him  thus,  I  fay,  implies  a  right  and  title  chat  the  people  have  to 
receive  him :  God's  giving  Ciirift  is  the  foundation  of  our  title  to 

receive 


Christ  the  People's   CovENANt.  165 

receive  him ;  faith,  which  is  the  aaual  acceptance  of  the  gift,  is 
the  mean  of  putting  us  in  pofleflion  ,•  but  it  would  be  the  height 
of  prefumption,  thus  to  take  and  receive,  if  there  were  no  giv- 
ing, John  3.  27.  No  man  recciveth  any  thing,  except  it  be  giyen  him 
from  heaven.     As  this  receiving  then  fuppofes  a  giving  of  Chrift, 
prior  to  the  receiving,  fo  this  giving  of  Chrifl  for  a  covenant  of 
the  people,  imphes  the  people's  right,  and  title,  and  warrant  to 
receive  him.     There  is  a  twofold  giving  of  Chrifl.     i/?,  A  giv- 
ing of  Chrift  in  point  of  aftual  pofTellion  ;  and  thus  he  is  given  to 
the  ele6l  foul  in  the  day  of  believing  ,•  and  this  giving  is  the  foun- 
dation of  his  title  to  all  things  in  and  through  him  ,*  for,  Ho-w  'imll 
he  not  with  him  freely  give  us  all  things  ?  Rom.  7.  32.     And  'till  a 
man  have  an  interell:  in  Chrifl  thus,  he  hath  no  faving  right  to  a- 
ny  thing,  no  right  to  a  communion-table  ;   nay,  no  covenant- 
right  to  the  food  of  his  common  table.     2dly,  There  is  a  giving 
of  Chrift  in  point  of  exhibition,  and  gofpel-offer ;  and  thus  he  is 
given  to  the  whole  vifible  church, in  the  difpenfation  of  the  word; 
and  this  giving  is  the  foundation  of  our  title  to  receive  Chrifl,and 
of  our  claim  of  right  to  take  this  gift  out  of  the  hand  of  the  giver. 
A  right  of  poffelTion  none  have,  'till  they  believe,  and  take  the 
gift  that  is  offered  !  butarightof  accefsand  warrant  to  believe, 
allhave,  whether  they  believe  or  not,  and  whether  they  take  this 
gift  out  of  God's  hand  or  not.     That  Chrifl  is  God's  gift  to  a 
whole  vifible  church  in  thisfenfe,  is  a  great  privilege,  whatever 
the  world  think  or  fay  about  it  ;  and  it  is  a  part  of  my  errand  this 
day,  to  tell  you  of  it  ;  If  it  be  choaking  do6lrinetoany,  and  will 
not  go  down,  we  cannot  help  it ;  it  is  Bible-dnftrine,  and  gofpel- 
dodlrine,  and  therefore  we  mufl  preach  it  in  his  name,  who  com- 
mands us  to  preach  the  gofpel  to  every  creature.     But,  I  think, 
itfliould  be  welcome  dodrine  to  all  that  hear  me,  that  Chrifl  is 
given  to  all  the  people  in  this  houfe,  in  the  fame  manner  that  the 
Manna  w^s  given  to  all  the  people  of  old,  John  6.  32.     Where 
Chrift,  fpeaking  to  all  the  promifcuous  multitude,  and  making  a 
comparifon  betwixt  himfelf,  and  the  Manna  that  fell  about  the 
tents  of  Ifrael  in  the  wildernefs,  fays.  My  Father  giveth  you  the  true 
bread  frotn  heaven ;  where  the  revelation  and  offer  of  Chrifl  is  de- 
clared to  be  a  giving  of  him,  before  ever  he  be  received,  or  belie- 
ved on.     It  is  fuch  a  gift  and  grant,  as  warrants  a  man  to  believe 
and  receive  the  gift ;  for  this  end  he  is  given  to  a  perilliing  world. 
Cod  fo  loved  the  'world,  that  he  gave  his  only  begotten  Son,  that  whofoe- 
ver  believeth  on  him,  might  not  perifj,  but  have  everlafling  life.     As 
the  brazen  ferpent  was  given  for  a  common  good  to  the  whole 
camp  of  Jfrael,  that  whofoever  in  all  the  camp,  being  flung  by 

M  3  the 


1^6  Christ  the  People's  Covenant. 

the  fiery  ferpents,  looked  thereto,  might  not  die,  but  live ;  even  fa 
is  Chrift  given  as  a  common  good  to  poor  flung  finners,  that,look- 
ing  to  him,  they  may  be  faved.     Chrift  is  given  to  all,  in  the  dif- 
penfation  of  this  gofpel.     And  O,  it  fhould  be  glad  tidings  of 
great  joy  to  all  people,  that  to  u^  a  child  is  born,  to  us  a  Son  is  given, 
whofe  name  is  called  IFondcrful.     I'his  giving,  in  a  general  and  de- 
finite manner,  to  all,  in  the  go  fpel-offer,  may  be,  and  is,  for  the 
moft  part,  where  there  is  no  receiving  :  but  there  can  be  no  re- 
ceiving of  Chrift  for  falvation,  where  there  is  not  this  giving: 
for  a  man  can  receive  nothing,  except  it  be  given.     This  giving 
then  implies  a  right,  and  title,  and  warrant  to  receive  ;  he  is  fo 
given  to  you,  that  all  that  are  pleafed  with  the  bargain,  have 
warrant  to   take   pofTeflion.     He  is  your 'own  already,  man, 
woman,  in  the  former  fenfe,  whether  you  take  him  or  not ;  as  he 
laid  to  the  Jews,  He  came  to  his  ozm,  and  his  own  received  him  not^ 
But  faith's  improvement  of  this  gift  and  grant,among  your  hands, 
would  make  him  your  own,  in  a  peculiar  fenfe,  by  a6l:ual  poifef- 
iion.  Thus,wehavethe  manner  of  his  ordination,  to  be  the  co- 
venant of  the  people  ;  it  is  even  by  a  free  and  gracious  donation. 
The  next  thing  here  was, 

Fourthly, ^  the  gracious  motive,  ground  and  reafon  of  this 
divine   ordination,  which  is  juft  the  divine  will  I  will  give. 
This  verb  ;    muft  neceffarily  be    borrowed  from  the  former 
claufe,  I  will  hold  thine  hand,  and  give  thee  for  a  covenant 
of  the  people  ;  1  will  give,  O  fovereign  reafon  /  No  gift  in 
the  world  fo  free  as  Chrift ;  When  men  beftow  gifts  upon  one 
another,  there  is  fome  impullive  caufe  that  excites  them  to  it,, 
drawn  from  their  relation  to,  orintereftin  one  another;  drawn 
from  fervices  and  favours  received,  or  expefted  from  each  other : 
But  no  fuch  impulfive  caufe  here ;  we  have  no  relation  to  God,  but 
as  his  enemies;  we  can  do  him  no  fervice,  but  fin  againft  him, 
therefore  can  merit  nothing  from  him,  but  his  curfe.     His  reafon 
of  doing,  then,  mufl;  be  his  own  fovereign  will.     Men  may  rack 
their  wit,  and  difpiite  about  the  reafon  of  God's  actings ;   but 
there  would  be  more  calm  reafoning  in  the  world  about  gofpel- 
truths,if  all  our  reafoning  did  ftrikefail  to  the  fovereignty  of  free 
grace,  and  Itoop  to  that ;  he  will,  becaufe  he  will ;  /  will  give  thee. 
I  think  this  w/7/ imports,  i.  A  confent  and  agreement  :  The 
eounfel  of  peace  is  concluded,  parties  are  both  agreed ;  /  will.     2. 
A  complacency  and  fatisfa^lion  :  God  is  well  pleafed  with  this  de- 
vice of  his  mvn  infinite  wifdom,  well  pleafed  with  the  ranfom  and 
ranfomer,  This  is  my  beloved  Son,  in  whom  I  am  well  pleafed';  I  take 
pleafurc  in  gi  vin^g  him  to  be  a  covenant  of  the  people ;  J  will.     3.  I 

think 


Christ  the  People's  CovENANt.  '16^ 

think  it  imports  authority :  The  fupreme  authority  of  the  eternal 
Godhead,  Three  in  One,  isinterpofedin  this  matter,  for  ordain- 
ing Chriftto  this  work;  I  mil.  And,  4.  I  think  it  imports  an 
exprefs  command,  I  will  give  thee;  and  of  this  command  Chrill 
fpeaks,  when  he  fays.  This  commandment  have  I  received  of  ?ny  Fa- 
ther^ to  lay  doivn  my  life  for  juy  ficep  :  And  when  he  fays,  Lo,  I 
come  to  do  thy  will ;  by  th  e  which  will  we  arefati8ified  through  the  of- 
fering of  the  body  of  Jefus  Cbrift  once  for  all,  Heb.  10. 10.  In  a 
word,  it  imports,  that  the  fovereign  will  of  Jehovah  is  the  reafon 
of  all.  And  this  may  lead  us  to,  and  Ihall  make  me  the  more 
brief  upon,  the 

Fifth  thing  propofed,  namely,  -the  reafons  of  the  doclrine, 
why  isChrift  given  for  a  covenant  of  the  people?  And  here  I 
might  (hew,  i.  Why  he  is  given.  2.  Why  given  for  a  covenant. 
3.  Why  given  for  a  covenant  of  the  people  of  the  Gentiles. 

I.  Why  is  he  given,or  exhibited  by  way  of  gift  ?  Why,  the 
grand  reafon  is  told  already,  even  his  fovereign  will.  Chrift,  the 
great  ordinance  of  God  for  man's  recovery,  is  difpenfed  freely  by 
a  gr^iimiQUS  g\h,  that  falvation  may  be  by  grace,^ndthcLzfree  grace 
may  get  the  whole  glory  of  it,  from  the  foundation  to  the  top-fione^ 
with  ihoutings  of  grace.,  grace  to  it.  The  giving  of  Chrift  to  all, 
in  the  gofpel-offer,  is  from  fovereign  grace,  and  muft  be  abfolute- 
ly  free  and  unconditional ;  for  what  in  all  the  world  is  the  condition 
of  the  offer?  If  men  be  in  a  fmful  condition,  in  a  miferable  con- 
dition, in  a  loft  condition,  that  is  all  the  condition  andqualificatioHy 
thati  know,  neceftary  for  making  an  offer  of  Chrift  as  a  Saviour 
to  them.  If  any  clog  the  gofpel-offer  with  legal  terms  and  con- 
ditions, they  incroachupon  the  warrant  minifters  have  to  offer 
Chrift  toall^  and  the  warrant  th^it  all  have  to  receive  Imn ;  yea,  they 
incroach  upon  fovereign  grace,  which  hath  made  this  grant  and  offer 
of  Chrift,  not  to  devils,  but  to  men  in  the  moft  extenfive  terms; 
ToyoUyOmen,do  I  call,  and  my  voice  is  to  the  fons  of  men.  Again, 
the  giving  of  Chrift  to  fome,  in  aftual  poffeilion,  is  from  fovereign 
grace  alfo :  for  tho'  none  can  be  poifefs'd  of  Chrift  and  his  benefits, 
till  by  faith  they  receive  him ;  yet  this  faith  to  receive,  is  given , 
as  well  as  the  gift  received  by  it,  Eph.  2.  8.  By  grace  ye  arefaved 
through  faith,  and  that  not  of  yourf elves,  it  is  the  gift  of  God.  It  is 
given,  by  vertueofanabfolute  promife  of  the  covenant,  fuchas 
that,  Thy  people  fJpall  be  willing  in  the  day  of  thy  power ;  and  fo,  the 
hand  to  take  the  gift,  being  itfelf  given  out  of  the  covenant,  the 
covenant  takes  hold  of  the  man,  before  the  man  can  take  hold  of 
the  covenant.     But,  '     • 

2.  WhJ  is  Chrift  given  for  a-oivenanc?  1  offer  you  only  on« 
M  4  great 


i6%        '         Christ  the  People's  Covenant. 

great  reafon  of  it;  he  is  given  for  a  covenant,  that  God  might 
have  more  glory  out  of  the  covenant  of  works,  by  the  fecond 
Jdams  fulfilhng  of  it,  than  he  loft  by  thefirli  Adams  breach  and 
violation  of  it.  The  law  of  ecernal  life  and  death  was  irreverfibly 
ftated  only  by  the  covenant  of  works ;  and  tho'  we  be  changed, 
yet  the  covenant  of  works  is  unchangeable;  And  as,  by  vertue 
of  the  ftability  of  it,  all  the  Chrifikfs  world  are  condemned,  curjedy 
and  die  eternally  ;  fo,  by  vertue  of  its  being  perfe6lly  fulfilled 
by  Chrifl,  in  whom  only  it  is  eftablifiied,  all  that  are  in  him,  are 
freed  from  condemnation,  and  live  etamally.  What  is  the  cove- 
nant of  grace?  I  may  fay,  it  isChrift's  fulfilling  for  us,  the  ccvi- 
nant  of  works.  We  were  debtors  to  the  mandatory  and  mina- 
tory pare  of  the  law,  arraigned,  at  the  inftance  of  divine  juftice, 
to  pay  the  debt :  Chrift  fubftitutes  himfelf  in  our  room,  came  un- 
der the  law,  to  pay  the  whole  debt  due  thereunto;  and  now  God 
gets  more  glory,  by  his  doing  fo,  than  he  loft  by  our  fins.  Herein 
he  glorified  hisfovereign  Majefl:y,  whofe  authority  was  fo  hei- 
noufly  violated  by  fuch  a  bafe  creature  as  man  is,  in  that  he  receiv'd 
him  not  into  his  favour,  without  a  becoming  reparation,  made  to 
his  honour,  by  the  intervention  of  a  perfe6l  obedience  and  full 
fatisfaftion.  Herein  he  glorified  his  infinite  wifdom,in  findigf  out 
2.  mean  to  reconcile  jujtice  and  mercy '^  to  puni/Jj  the  Jin,  and  yet  to 
pardon  the  Jinner',  to  take  vengeance  on  fin,  to  the  very  utter- 
moft,  and  yet  to  magnify  his  mercy,  \v\\i\q  the  finner  is  jufhified, 
accepted,  and  faved,  without  his  own  fufi^ering.     This  is  that 

manifold    wifdom    of   God.       Herein  he   glorified  his 

free  love,  goodnefs,  and  pity,  in  fubje6ting  his  life  to  fuch  a 
death,  and  his  glory  to  fuch  alhame,  «wJ  all  to  pur  chafe  fuch  vils 
and  worthlefs  creatures  as  we  are,  and  to  redeem  us  from  eternal  wo 
andmifery  :  As  alfo  his  almighty  power  is  here  glorified,  infup- 
porting  the  human  nature  of  Chrill  under  tX^^'vajl  load  of  divine 
wrath,  and  law-curfes.  Herein  Be  glorified  his  holinefs  and  faith- 
fulnefs,  in  fulfilling  not  only  the  promife  of  the  law,  as  a  covenant 
of  works,  even  the  promife  of  eternal  life,  made  to  perfedi  obedi- 
ence; which,  tho'  we  forfeited  in  our  own  perfons,  yet  we  reco- 
ver in  Chrirt  ;  the  condition  of  life  in  the  covenant  of  works 
being  per feft  obedience  p^r/o;?^/,  and  the  condition  of  life  here 
being  perfedl  obedience  imputed,  and  fo  the  promife  of  life,  upon 
the  ground  of  a  perfeft  obedience,  fulfilled  to  us  in  him :  but  alfo 
divine  faithfulnefs  is  glorified,  in  fulfilling  allthe  threatnings  of  the 
law,  while  we,  who  come  under  the  fentence  of  death  in  the  firft 
Mam,  undergo  that  death  in  the  fecond  Adam.  In  a  word,  herein 
he  glorifies  iiis  juftice  and  righteoufnefs,  in  the  remiflion  of  fins, 

thro* 


Christ  the  .Peoplis  Covenant.  169 

thro*  the  propitiation  of  Ch rift,  Ro7n.  3.  25.  fVhotu  God  hath  Jet 
forth  to  be  the  propitiation  thro'  faith  in  his  blood,  to  declare  his  righ- 
teorfncfs  for  the  remiffion  of  fms  that  are  pafl,  thro'  the  forbearance 
of  God.  Ikrein  lb  vindittjve  JLifliccdilpiayed,  in  itsgreateft  fe- 
vcrity,  in  Chnll's  being  the  facrifice  and  propitiation  ;  And  here 
is  retributive  }ui\icei\li]iXnoui]y  declared,  in  thefinner's  being  re- 
warded, jtiflified,  faved,  upon  the  blood  and  facrifice,  the  obedi- 
ence and  righteoufnefs  of  Chrill;  yea,  all  the  perfefticnsof  the 
great  God  ihine  glorioufly  in  the  face  of  Chrifl",  as  in  a  beautiful 
and  brip'it  conftellation,  2  Cor.  4.  6.  And  for  this  reafon  he 
gave  him  for  a  covenant. 

(3.)  Why  is  he  given  for  a  covenant  of  the  people,  of  the  Gen- 
tiles ■?  Why  !  not  only  to  fhow  his  juft  difpleafure  at  the'unbelief 
of  the^nuy,  aswefee,  ^^(^113.46, 47.  i^o;/;.  11.  11, 19,  20.  but 
alfo  tc.fliew  his  fovereignty,  that  he  'xill  have  mercy  on  whom  he 
'will  bave7nercy;  and  to  Ihcw  his  truth,  in  fulfilling  the  antient 
prophecy  concerning  the  calling  of  the  Gentiles.  It  is  long  fince 
God  promifed  by  A^o<7/;, faying,  God  fiallinlarge  Japhet,  and  he  p:all 
d'usellin  the  tents  ofShe7n,Gen.  9.  27.  Now  of  japhet  came  the  Gen- 
tiles, Gen.  I  o.  5.  and  of  Shem  came  the  ^cws.  By  tile  pofterity 
of  japhet  were  the  ifles  of  the  Gentiles  divided.  The  ifles  were 
folemnly  by  lot  divided  among  them  (and  probably  this  ifle  of 
Britain  among  the  reft)  fothat  as  Japhct\  dwelling  in  the  tents 
of  Shem  is  a  clear  predi61ion  of  the  converfion  of  the  Gentiles,  and 
their  fucceeding  to  the  Jcuos/in  their  church  privilep-es;  fo  this 
dire6ts  us  to  underftand  the  promife  in  the  conrcx:,  The  ifles  fl?all 
'wait  for  his  law :  Me  is  given  for  a  covenant  of  the  people,  a  light  of 
the  Gentiles.  In  a  word,  he  is  given  foracovcnant  of  the  people,  to 
Ihow  the  extent  and  all-fufficiency  of  hjs  grace,  and  the  intrinfick 
value  of  his  blood.  Suppofe  a  prince  were  fctting  up  a  fanftua- 
ry,  or  city  of  refuge,  the  privileges  whereof  are  not  reftrifted  to 
any  fort  of  men,  but  extended  to  all,  Gentiles  as  well  as  Jews  ; 
would  not  this  declare,  that  the  privileges  of  the  place  arc  full  and 
ample,  fo  as,  whofoever  comes  tothisfanftuary  might  be  fafe  ? 
Herealfo,  in  like  manner,  the  fufficiency  of  the  merit  of  Ch rift, 
and  ihefulnefs  of  his  righteoufnefs  is  declar'd,infomuch  that  none 
can,  with  any  fliadow  of  reafon,  exclude  themfelves,  be  they 
what  they  will.  People,  Gentiles,  Dark,  Blind,  Imprifoned ;  feeing  all 
Gentiles,  who  are  called  Dogs,  Aliens,  Heathens,  Uncircumcifed,  are 
included  ;  and  feeing  the  motto  written  upon  the  out-fide  of  the 
door  of  the  fanftuary,  is,  whofoever  will,  let  him  come  :  All  com- 
ers are  welcome,  and  refufers  left  inexcufahJe.  * 
TheJJaT^  thing  propofed^  was  the  application  of  the  v/holc. 

'fhis 


170  Christ  the  People's  Covenant. 

This  do6lrine  would  admit  of  a  vafl  improvement,  which  we 
mufl:  confine  to  as  narrow  bounds  as  polTible  ;  and  we  may  im- 
prove it, 

jfiy  ¥  or  information.  If  it  be  fo,  that  Chrifl,  by  divine  ordi- 
nation, is  thus  the  covenant  of  the  people;  in  the  glafs  of  this 
do6lrine,  we  clearly  fee  many  precious  gofpel-truths.     And, 

(i.)Hencewemay  fee,  in  what  way  it  is  that  the  ruin  we  bro't 
"upon  ourfelves,  by  the  breach  and  violation  of  the  covenant  of 
works,  is  reparable.  We  have  brought  ourfelves  into  a  moil:  la- 
mentable ftate  by  fin:  and  we  are  irrecoverably  loft  indeed,  as  to 
all  that  we  can  do  for  our  own  help ;  0  IJrael,  thou  hafi  dejlroyed 
thy  feJf.  Who  can  repair  that  ruin  ?  'I'here  is  a  glorious  Me 
that  lays.  In  me  is  thy  help,  Hof.  13.  9.  Who  that  Me  is,  is  ex- 
plained in  our  text,  even  a  God  inChriffc,  the  glorious /and  Thee; 
I  ivillgive  Thee  for  a  covenant  of  the  people.  There  is  no  help,  no 
"juftilication  for  them  now  by  a  covenant  of  works;  but  I'll  give 
Thee  for  a  covenant  to  them, which,  tho'  it  be  all  works  to  thee, 
yet  it  lliall  be  all  grace  to  them.  The  world  is  bufy  cafling  the 
law  of  works  into  this  and  the  other  handfomefliape,  andpleaf- 
ing  themfelves  with  a  fancy,  that  in  this  way  of  works,  they 
may  have  righteoufnefs  and  life,  to  the  difparagement  of  the 
way  of  grace,  to  the  deftruftion  of  their  own  fouls,  and  to  the 
diflionour  of  Chrift,  who  alone  is  the  covenant  of  the  people. 

(2.)  Hence  we  fee  the  greatnefs  of  the  love  of  God,  to- 
wards poor  finners,  in  giving  fuch  a  great  and  glorious  perfon  as 
ChriJl^nndthdLtforfuch  a  great  and  glorious  end,  as  to  be  a  covenant 
of  the  people ;  God  fo  loved  the  world,  as  to  give  his  only  begotten  Son, 
&c.  Chrill  came  not  to  be  a  covenant  of  the  people,  without  com- 
miffion,  call,  and  ordination  from  his  Father.  He  had  authority 
from  the  Father  to  do  all  that  he  did  about  the  covenant;  I  will 
give  thee  for  a  covenant.  Let  not  our  notions  of  God  be  fo  grofs, 
as  to  think,  that  God  the  Father  is  of  an  implacable  nature,  full  of 
feverity ;  and  that  the  Son  only  is  of  a  pleafant  meek  nature,  full 
of  lenity  towards  finners.  Nay,  God  the  Father  was  the  firfi, 
in  order  of  nature,  that  made  the  motion  about  man's  redempti- 
on :  Chrift  was  appointed,  authorized  and  given  of  him.  Behold, 
the  love  of  God  hath  gone  to  its  utmoft  height,  in  giving  Chrifi:, 
for  he  cannot  give  a  greater  gift ;  and  the  love  of  Chrifl;  alfo  hath 
gone  toitsutmofl:,  in  confenting  hereto,  and  giving  himfelf,  and 
all  this  to  be  no  lefs  than  a  compleat  covenant  of  the  people.  Becaufe 
the  people  can  do  nothing,  therefore  he  leaves  them  nothing  to 
do  of  tliemfelves;  I  will  give  thee  for  a  covenant. 

(3.  Hence  we  may  fee  a  tefl;  of  the  true  Religion.  Allfchemes 
-  ■•  .  that 


Christ  the  People's  Covenant.  171, 

tliat  center  not  in  Chrift,  are  to  be  rejefted  ;  and  all  fchemes  of  the, 
covenant,  that  make  not  ChriflfoZ'^f/?^  all  of  n,  are  to  he  renounced.. 
in  can  find  nothing  in  the  covenant  but  Chrift,  furely  I  find  eno'„ 
and  I  find  all  that  my  text  makes  of  it ;  and  if  the  world  make  iD 
a  new  fcheme,  at  their  peril  be  it.  But  this  I  fay,  that  every  fcheme 
that  leads  tofelf,  and  takes  off  from  Chrifi,  is  a  falfe  and  ruinous, 
fcheme;  yea,  every  do6lrine,  that  advances  any  thing  to  be  a  ri- 
val with  him,  and  mingles  our  filthy  rags  with  his  excellent  robes. ' 
The  fecond  Adam  came  not  to  piece  up  and  amend  old  y/(7(3w's 
coat,  asfome  exprefsit,  but  to  give  us  a  wholly  new  garment  of 
his  own  making,  and  dyed  with  his  own  blood :  /'//  give  thee  for  a 
covenant.  Our  chief  bufinefs  as  minifters  of  the  Gofpel,  is  to 
trumpet  forth  the  tranfcendent  excellency  of  Chrifi:,  and  tode- 
fire  to  know  nothing  hut  Chrift^  and  him  crucified,  as  the  all  of  the 
covenant,  for  making  people  both  happy  and  holy. 

(4.)  Hence  we  may  fee  the  believer's  freedom  from  the  law 
as  a  covenant  of  works.  He  is  not  under  the  law,  but  under  grace ', 
having  clofed  with  Chrifl,  Chrift  is  now  all  the  covenant  that 
he  is  under :  He  is  freed  both  from  the  do  and  the  die,  the  com- 
mand and  the  threatning  of  the  covenant  of  works.  They  are 
made  void  to  him  thro'  Chrift ;  for  he  is  not  under  it,  either  ta 
be  juftified  or  condemned;  he  is  not  under  its  command  to  be 
juftified  for  his  obedience,  nor  underits  threatningand  fanftion 
to  be  condemned  for  his  difobedience,  as  it  is  a  covenant;  for, 
there  is  no  condemnation  to  them  that  are  in  Chrijt.  It  is  true,  as  the 
law  is  a  rule  of  obedience,  he  remains  under  it,  as  much  and  more 
than  ever,  and  ftands  obliged  thereby  to  ftudy  perfedlion  ;  and 
his  difobedience  may  bring  upon  him  rods  and  ftripes,  and  alt 
the  terrible  effefts  of  God^s  fatherly  difpleafure,  upon  foul  and 
body;  but  as  itisaruleof  acceptance,  a  condition  of  life,  or  a  co- 
venant of  works,  he  hath  nothing  to  do  with  it,  nothing  to  expccl 
fromit,  nothing  to  fear  by  it:  He  hath  nothing  to  do  with  ic,  any 
more  than  a  wife  hath  to  do  with  a  dead  husband,  i^o/;2.  7.4.  Tears 
dead  to  the  law,  by  the  body  ofChriJi,  that  ye  might  be  married  to  ano- 
ther, even  to  him  that  is  raifed  from  the  dead,  that  ye  might  bring  forth 
fruit  unto  God.  He  is  not  to  bring  forth  fruit  any  more  to  the  dead 
husband,  the  law,  but  to  Chrift  the  living  husband.  He  hath  no- 
thing to  expect  from  it,  no  life,  no  righteoufiiefs,  no  happinefs, 
no  holinefs  by  his  own  legal  obedience,  but  only  by  Chrift,  a  bet- 
ter covenant ;  and  he  hath  notiiing  to  fear  by  it,  no  hel),no  death, 
no  damnation^  no  condemnation,  no  liableneis  thereto. 

And  hence,  (5.)  We  fee  what  place  the  believer's  obedience 
haih  in  the  covenant  of  ^race.    His  obedience  hath  no  place 

here. 


172-  Christ  the  People's  Covenant. 

here,  in  point  of  caufalicy,  or  proper  federal  condicionality ;  for 
this  were  no  turn  it  into  the  fame  place  it  had  in  the  covenant  of 
works:  where,  tho'  there  was  no  merit  of  condignicy  (I  know, 
few  will  dare  to  fay  fo)  yet  there  was  a  merit  by  paftion ;  that  is 
to  fay,  there  was  a  promife  of  life  made  to  works  and  obedience, 
do  and  live.  Bat  in  the  covenant  of  grace,  we  aflert,  againft  all 
popilh  do6lrine  whatfoever,that  there  is  no  fach  reward  of  work, 
obedience,  or  perfonal  holinefs,  upon  compa6l  and  promife ;  be- 
caufe  the  tenor  of  this  covenant  runs  upon  the  condition  of 
Chrifl's  obedience  ..and  righteoufnefs,  apprehended  by  faith. 
Gofpel-holinefs  is  of  manifold  neceffity  in  the  new  covenant  ; 
but  the  promife  of  life  is  not  here  made  to  the  work,  but  to  the 
worker;  and  to  the  worker,  not  for  his  work,  but  for  the  merit 
of  Chrifl :  As  forinftance.  Be  thou  faithful  to  the  deaths  and  I  will 
give  thee  the  crozvn  of  life ;  the  promife  is  not  made  to  fidelity,  but 
to  the  faithful  perron,whofe  fidelity  is  a  fign  that  heisin  Chriffc, 
in  whom  all  the  promifes  are  yea  and  amen.  If  the  law  had 
now  the  promife  of  life  to  our  obedience,  we  fliould  not  have 
life  and  falvation  any  other  way  but  by  the  law,  and  by  the 
works  thereof,  Gal  3.  21.  If  there  had  been  a  lav:  given  that  could 
have  given  life,  verily  righteoufnefs  fhould  have  been  by  the  law  : 
Therefore  our  obedience  now  is  not  acaufe  or  condition,  but  a 
neceffary  effed:  of  the  covenant,  and  qualification  of  all  that  are 
within  the  covenant ;  yea,  all  whom  this  covenant  take  hold  of, 
it  makes  them  holy :  And  therefore,  zvithout  holinefs,  no  man  fhall 
fee  God  ;  becaufe  without  holinefs,  no  man  hath  this  effeftive 
evidence  of  his  being  within  this  holy  covenant. 

(6.)  Hence  we  may  fee  what  are  the  motives  that  now  fiiould 
influence  the  believer  in  his  obedience.  If  Chrifl  be  the  all 
of  the  covenant,  and  that  he  is  loofed  from  all  his  former  re- 
lation to  the  covenant  of  works,  he  is  not  to  obey  either 
from  a  legal  hope  of  heaven,  or  flavifli  fear  of  hell ;  Not  from  a 
legal  hope  of  heaven,  for  the  covenant  fecures  the  purchafe  of 
that  by  Chrift's  perfect  obedience ;  not  from  a  flavilh  fear  of  hell, 
for  the  covenant  hath  fecured  freedom  from  that  by  Chrift's  com- 
plete fatisfaftion.  The  principal  motive  is  the  love  of  Chrill  con- 
ilrainins!;,  the  love  of  a  God  in  Chrifl,  who  is  given  for  a  covenant  of 
the  people.  God  deals  not  with  believers  now  according  to  the  co- 
venant of  works,  neither  ought  they  to  deal  with  him  as  if  they 
were  under  it :  They  ought  to  mourn  for  fin,  to  repent,  to  con- 
fefs,  to  beg  pardon,  but  not  in  a  legal  way,  as  if  they  had  to  do 
with  a  wrathful  judge,  but  as  having  to  do  with  a  merciful  Father 
in  Chrifl;    They  are  to  yield  obedience  to  the  law,  not  out  of  a 

fervule 


Christ  the  People's  Covenant.  173 

fervile  fear  of  hell  and  wrath,  but  out  of  a  child- like  love  and  will- 
ing mind  ;  fo  far  as  the  believer  afts  otherwife,  fo  far  he  is  under 
a  Spirit  of  bondage.  Neither  ought  the  believer  to  atl  from  a 
dread  and  fear  of  his  being  difinherited ;  fo  far  as  he  does  fo,  it  is 
notan  a6l  of  faith,  but  of  unbelief;  for  he  cannot  view  this 'co- 
venant, and  yet  fee  himfelf  left  at  an  uncertainty.  There  is  no 
liablenefs  to  a  forfeiture  of  its  privileges,  Chriftis  the  covenant  of 
the  people. 

(7.)  Hence  fee,  if  Chrift  be  the  covenant  of  the  people  by 
God's  ordination,  why  the  believer  is  to  take  the  law  only  out  of 
the  hand  of  a  Mediator,  and  yet  is  not  without  law  to  God,  when 
he  is  under  the  law  to  Chrid.  He  is  not  to  view  it  in  the  firffc 
covenant- form  in  the  hand  of  an  abfolute  God,  but  only  in  Chrift, 
and  as  it  is  caft  into  anew  covenant-form:  And  the  original  autho- 
rity of  the  law  is^iot  hereby  diflblved,nor  obligation  to  obedience 
diminiflied,  but  rather  ftrengthened  and  fweetned,  in  regard  that 
this  authority  does  now  run  only  in  this  fweet  andblefled  chan- 
nel, by  the  Father's  ordination  ;  yea,  the  Creator's  authority  and 
fovereignty  is  in  Chrifl,  and  the  whole  fulnefs  of  the  Godhead, 
and  by  the  voice  of  God  the  Father  from  the  excellent  glory, 
faving.  This  is  my  beloved  Son,  in  zvhoml  aiwuiell-pleafed  ;  hear  ye 
him.  We  are  ^0  much  obliged,  by  the  Father's  appointment,  to 
obey  him,  and  take  the  law  only  out  of  his  hand,  that,  if  we  do  ic 
nor,  we  condemn  the  authority  of  the  Father,  and  run  crofs  to 
this  divine  ordination. 

(8.)  Hence  fee,  if  Chrifl;  be  the  all  of  the  covenant,  then  be- 
lievers have  all  things  in  Chrifl:.  Chrifl;  being  the  covenant  of  the 
people,  this  covenant  is  allhis  falvation,  and  all  his  defire.  All  his 
falvationis  here;  and  well  may  the  believer  fiy,in  the  exercife 
of  faith,  in  Chrifl  I  have  all  things  at  once,  neither  need  I  any 
thing  more  that  is  neceflary  to  falvation;  this  covenant  is  all  my 
falvation.  He  may  fay,  in  the  point  of  juflification,  Chrill  is. 
my  righteoufnefs,my  treafure,my  work,  my  covenant,  my  all ; 
yea,  my  all  in  all,  for  in  him  dwelleth  all  the  fulnefs  of  the  God- ^ 
head  bodily  :  And  believers  are  compleat  in  him,  iu/jo  of  God  is 
made  to  them  'voifdom,  righteoufmfs,  fan^ification  and  redemption. 

(9.)  Hence  we  may  fee,  if  Chrifl:  be  given  for  a  covenant  of  the 
people^  thsLt  theGofpel,fl;ri6llyand  properly  taken,  is  a  bundle  of 
good  news,  glad  tidings,  and  gracious  promifcs.  Ouf  text  is  a 
fum  of  the  Gofpel,  and  it  is  a  free  promife ;  /  will  give  thee  for  a 
covenant  of  the  people.  There  is  no  precept  or  command  here  ;, 
the  law  is  properly  a  word  of  precept,  but  not  the  GofpeL  The 
law  commands  all,  and  the  Gofpel  promifcs  all,    it  were  a  difpa-^ 

ragement 


174  Christ  the  People's  Covenant. 

ra'gement  to  the  divine  law,  if  it  were  not  perfeft  and  exceeding 
broad,  if  there  were  any  duty  we  are  called  unto,  not  enjoined 
therein.  Why  ?  are  there  no  commands  in  thegofpel,  fay  fome? 
We  are  ready,  Sir,  to  confound  the  difpenfation  of  the  Gofpel, 
with  theGofpelitfelf;  and  this  makes  much  wranglings  on  this 
head.  The  Gofpel,  largely  taken  for  the  difpenfation  thereof, 
hath  the  whole  law  in  it,  fubfervient  thereunto;  butftriftly  ta- 
ken, it  is  a  quite  other  thing  than  the  law  of  commandments. 
Faith  and  repentance  may  be  calledGofpel-commands,  if  you  fpeak 
of  the  difpenfation  of  the  Gofpel ;  but  if  you  fpeak  of  the  Gofpel 
itfelf,  they  come  in  under  another  confideration.  We  are  to  dif- 
tinguifli  betwixt  duties  and  graces :  Faith  and  repentance,  as  they 
are  duties,  are  commanded  in  the  law ;  but  as  they  are^r^r^j-^they 
arepromifed  in  the  Gofpel.  We  aretodiftinguiflibetwixtanew 
commanded  duty,  and  anew  prefented  obje61: ;  the  Gofpel  pre- 
fents  a  new  objeil  of  faith,  a  God  in  Chrift :  but  the  fame  law 
that  was  from  the  beginning,  obliges  us  to  believe  whatever  new 
revelation  God  makes :  If  we  underftand  it  fafely,  then  we  may 
fay,  the  law  obliges  us  to  believe  the  Gofpel;  and  therefore  he 
that  believeth  not  the  Gofpel,  is  condemned  already  by  the  law,  ^ohjz 
3.  1 8.  And  his  condemnation  fliall  be  more  aggravated,  than 
if  this  new  objeft  of  faith,  had  never  been  prefented,  or  if  this 
new  light  had  never  come  into  the  world,  f.  19. 

(10.)  Hence,  if  Chrifl:  be  given  as  the  covenant  of  the  people^ 
then  we  may  fee  the  nature  of  faith,  and  its  appropriating  quali- 
ty. When  God  fays,  /  will  give  thee  as  a  covenant  of  the  people, 
faith  fays  fomething  by  way  of  anfwer  correfponding  with  the 
revelation  and  teftimony  of  God :  God  fays,  I  give ;  faith  fays, 
I  take,-  God  fays,  I  give  him  for  a  covenant;  faith  fays,  I  take 
him  for  a  covenan  t ;  God  fays,  /  give  him  for  a  covenant  of  the  peo- 
ple', faith  fays,  lam  one  of  the  people,!  take  him  for  my  cove- 
nant, my  own  covenant,  my  own  all.  It  is  the  people's  cove- 
nant in  the  general  offer,  but  my  covenant  in  the  particular 
application  of  faith  ;  faith  breaks  the  fliell,  and  eats  the  ker- 
nel. The  general  difpenfation  of  the  Gofpel  fays,  he  is  given 
for  a  covenant  of  the  people ;  the  particular  application  of  faith 
fiys,  he  is  given  for  a  covenant  to  me  ;  God  fays,  I  give  him  ; 
faith  fays,  I  take  him  as  a  gift,  a  free  gift ;  God  fays,  I  give  him, 
it  is  I  that  give  him;  faith  fays.  Lord,  I  take  him  as  thy  gift,  as 
God's  gift ;  God  fays,  I  mil  give  him,  it  is  my  will  to  do  it ;  faith 
fays,  thy  will  be  done,  evenfol  take  him  according  to  thy  will, 
amen,  fobe  it;  and  all  the  people  fJoould  fay  amen,  and  every  one 
for  himfelf  fhould  fay  amen  to  God's  offer,  and  receive  and  reft 
,  upon 


Christ  the  People's  Covenant.  175 

upon  him  alone  for  falvation,  as  he  is  offered ;  and  in  ^0  doing 
believe,  that  thro'  the  grace  of  the  Lord  Jefus  Chrift  they  (hall 
be  faved,  Ad;s  15.  11. 

(11.)  Hence,  ifChrift  be  thus  given  for  a  covenant  of  the  peo- 
ple, fee  the  ground  of  faith  that  all  the  hearers  of  the  Gofpel  have: 
Why  ?  the  offer  is  univerfal  to  all  that  hear  the  Gofpel,  I  give  him 
for  a  covenant  of  the  people.     hetJrminians  maintain,  at  their 
peril,  their  univerfal  redemption ;  but  we  muft  maintain,  at  our  pe- 
ri!, the  univerfal  offer :  Neceffity  is  laid  upon  us,  and  woe  to  us, 
if  we  preach  not  this  Gofpel  to  every  creature.     Chrift  is  fo  far 
given  to  all  the  people  that  hear  the  Gofpel,  that  it  is  warrant- 
able for  them  to  receive  the  gift  ,•   it  is  no  prefumption  for 
them  to  take  what  God  gives,  they  fliall  not  be  guilty  of  viti- 
cus  intromiffion  in  fo  doing ;  nay,  they  fhall  be  guilty,  tbeyfhall 
be  damned,  if  they  believe  not,  and  take  not  God's  gift.  It  is  true, 
reprobates  will  exclude  themfelves,  but  this  Gofpel-offer  does 
not  exclude  them ;  they  have  as  fair  a  revealed  warrant  to  believe, 
as  the  eleft  have.     We  cannot  fay,  you  are  an  ele6l  man,  you  are 
an  eleft  woman,  therefore  believe ;  we  have  no  fuch  commiffion: 
Nay,  God,  by  this  Gofpel,  caff  the  covenant  in  among  all  the  peo- 
ple, faving,  whofoever  will,  let  him  take ;  whofoever  pleafes,  let 
him  take,and  in  taking,  he  fliall  have  a  proof  of  his  being  an  eleft, 
As  it  is  faid  of  the  Jews,  To  them  belong  the  covenant  of  thepromifes  ; 
£q  fay  I  to  you  G^nt/V^j-,  the  covenant  belongs  to  you,  the  oromife 
is  to  you  and  your  children  ;  you  have  a  right  and  warrant  to  take 
all,  and  this  right  was  fealed  to  youinbaptifm,  and  is  proclaimed 
to  you  in  this  Gofpel,  and  you  fliall  be  inexcufable  if  you  improve 
it  not ;  you  will  have  none  to  blame  for  your  damnation  but  your- 
felves,  and  your  own  enmity  and  ilhvill;  Towixtrllnot  come  tome 
that  you  might  have  life.  I 'mould  have  gathered  ■ ;«,  at  J  you  would  not. 
(12.)  Hence  we  may  fee  the  certainty  of  leconverfionofthe 
eleft ;  whofe  converfion  in  particular  is  God's  great  end  and  de- 
fign  in  exhibiting  Chrifl:  as  the  covenant  to  the  people  in  general. 
It  is  with  a  defign  to  give  Chrifl:  to  them  in  pojfejjton,  that  he  gives 
him  to  a  viflble  church  in  the  gofpel-offer.  It  is  for  the  eleft's  fake 
that  the  reprobate  have  an  offer  of  Chrifl; ;   and  if  once  all  the  e- 
ledl  were  gathered,  thf  found  of  this  filver  trumpet  of  the  gofpel 
fliall  be  heard  no  more.     The  difpenfation  of  the  gofpel  is  the 
mean  which  he  fanftifies  and  bleffes  to  that  end,  for  working  and 
begetting  of  faith  in  alltheeledl,  whofe  names,  as  Ifaid  before,, 
are  all  recorded  in  the  original  draught  of  the  covenant,  which 
is  indeed  a  fealed  writ,  that  we  have  nothing  to  do  with,,  till  once 
we  have  fubfcribed  the  open  copy  that  is  here  before  us  alL. 
.  However,, 


176  Christ  the  People's  Covenant. 

However,  this  work  is  not  left  arbitrary  to  the  will  of  men,  o- 
therwife  none  would  ever  be  willing;  for  all  are  enemies,  and 
thepowerof  enmity  is  infuperable  by  men:  Therefore  our  text 
promifes,  not  only  the  means,  the  general  donation  of  Chrifl:  in 
the  indefinite  offer,  but  alio  the  power,  the  effe6lual  application 
of  covenant-grace,  to  the  converfion  of  all  whom  Chrifl  did  un- 
dertake for.  Why?  The  covenant  here  exhibited,  is  propofed 
as  a  covenant  of  light,  light  to  the  Gentiles,  to  remove  fpiritual 
darknefs;  a  covenant  of  fight,  to  open  blind  eyes,  andfo  to  re- 
move fpiritual  blindnefs ;  and  a  covenant  of  liberty,  to  remove 
fpiritual  bondage  to  fin  and  Satan :  all  which  denote  effeftual  vo- 
cation, which  is  a  being  brought  from  darknefs  to  light,  and  from 
the  power  of  Satan  unto  God.  And  hence  we  fee,  how  effe6lual 
vocation  and  faving  faith  followed  upon  this  very  gofpel-difpen- 
fation,  J^s  13. 47, 48.  So  that  an  effectual  application  of  cove- 
nant-grace is  here  promifedto  Chrifl,  inbehalf  of  allthat  were 
given  to  him :  It  is  abfolutely  promifed,  that  he  Jhallfee  his  feed, 
andfee  the  travel  of  his  foul.  Tlie  election  Ihall  obtain,  and  all  that 
the  Father  hath  given  him,  fliallcome  to  him;  and  yet  we  fee 
that  the  accomplifliment  hereof,  is  by  ways  and  means  of  his  ap- 
pointment, in  the  general  invitation  and  call  of  the  Gofpel. 
Godfby  his  will  of  precept  revealed,  commands  all,  wherever 
the  gofpel  comes,  to  believe,*  and  he  mocks  none,  for  all  that  do 
believe,  fliall  certainly  be  faved.  And  though  none  have  power 
to  make  the  means  effe6lual,  yet  the  utmofl  attendance  to  the 
general  call  of  the  gofpel,  is  of  the  utmofl  concernment  to  your 
Ibuls  for  eternity ;  for  who  knows  that  he  is  not  of  that  number, 
whom  Chrifl  covenanted  for,  and  will  make  itefFeclual  unto? 
But  fovaflandcomprehenfive  is  this  doctrine,  that  I  might  be-y 
gin  anew,  to  give  a  bundle  of  more  inferences  therefrom. 

( I .)  Hence  we  may  fee  the  miferable  circumllances  of  all  un- 
believers, that  hear  this  gofpel,  and  yet  refufe  God's  gift  of  Chrifl: 
as  a  covenant.  They  continue  under  a  covenant  of  works,  both 
in  its  commanding  and  condemning  power.  That  they  are 
under  its  condemning  power  is  evident  ,•  for,  fays  Chrifl, 
He  that  believeth  not,  is  condemned  already  :  And  that  they  are 
under  its  commanding  power,  is  evident  alfo  ;  for,  fays  the 
Apoflle,  they  are  debtors  to  do  the  whole  law,  Gal.  5.3.  In  Adam's 
covenant,  they  remain  under  obligation  to  duties  and  punifh- 
ment,  as  long  as  they  are  not  interefled  in  the  new  covenant. 
Though  by  the  gofpel  they  are  obliged  to  feek  a  title  to  life  rhro' 
Chrifl's  obedience,  and  freedom  from  wrath,  through  his  fknsf^c- 
tion,-  yet,  while  this  covenant  is  flighted,  they  remain  obli/red, 
in  their  own  perfons,  to  yield  perfe6t  obedience,  upon  pain  of 

damnation. 


Christ  the  People's  Covenant.  177 

.damnation.  If  they  be  not  under  the  command  with  the  pro- 
mife,  Do,  and  live ;  they  are  under  the  command  with  the  threat- 
ning,  Do^  and  be  damned.  They  are  in  a  miferable  ftate  ;  for  the 
leail  failure,  in  obedience  to  the  command,  brings  them  under  the 
whole  curfe  of  the  threatning,  and  wrath  of  the  eternal  God, 
while  they  will  not  have  abetter  covenant. 

2.  Hence  we  may  fee  the  folly  of  all  that  prefer  any  ruining^ 
covenant  to  this  covenant,  which  God  gives  for  our  relief.  The 
covenant  of  works  is  now  a  ruining  covenant,  yet  many  prefer 
this  covenant  to  Chrift,  the  covenant  of  the  people.  Tiiey  pre- 
fer their  doing  to  Chrift's  doing,  while  they  cannot  believe  they 
iliall  have  acceptance  with  God  upon  Chrilt's  doing  and  obedi- 
ence ;  and  yet  they  will  hope,  that  if  they  do  their  bed,  then 
God  will  accept  of  them.  O  proud  devil,  that  thus  makes  the 
dung  of  thy  duties  of  more  account  than  the  perfeft  obedience 
of  the  Son  of  God  !  The  covenant  with  hell  is  alfo  a  ruining  co- 
venant, and  yet  the  world  prefers  this  alfo  to  this  glorious  cove- 
nant, while  they  are  in  league  with  their  lufts,  and  prefer  their 
bafe  idols  to  the  Son  of  God,  &'c. 

(3.)  Hence  we  may  fee  the  difference  betwixt  the  law,  and 
the  gofpe],  the  covenant  of  works,  and  the  covenant  of  grace. 
The  law  promifes  nothing  but  upon  our  doing;  the  gofpel4)ro- 
mifes  nothing  but  upon  Chrift's  doing  ;  he  is  the  covenant  of 
thepeople.  Thecovenantof  works  promifes  life,  if  we  obey  in 
our  own  perfons  ,•  thecovenantof  grace  promifes  life,  if  we  o- 
bey  in  our  furety .  The  condition  of  the  covenant  of  works,  and 
the  covenant  of  grace  both, is  perfe6l  obedience ;  but  here  lies  the 
difference,  the  condition  of  the  covenant  of  works  is  perfe6l  obe- 
dience perfonal;  the  condition  of  the  covenant  of  grace  is  perfe6l 
obedience  imputed,  and  conveyed  to  us  by  a  faith  of  God's  ope- 
ration. Yet  both  law  and  gofpel  are  fweetly  fubfervient,  the 
one  to  the  other,  and  work  to  one  another's  hand,  while  the  law 
declares  what  obedience  God  requires,  and  the  gofpel  provides 
that  obedience,  and  points  out  Chrifl  as  the  all  of  it;  fo  that  faith 
does  not  make  void  the  law,  but  efbablillies  it,  and  makes  it  hon- 
ourable, Sc.  Chrift  hath  fulfilled  the  condition  of  the  covenant, 
to  the  father's  contentment  ;  The  Lord  is  ivell  pleafedfor  his  righ- 
teoiifnefs  fake,  for  he  hath  magnified  the  la-iv,  and  made  it  honourable. 

(4.)  Hence  we  may  {"cq  the  difference  betwixt  Goa's  cove- 
nant of  grace,  and  our  covenant  of  duties.  Our  covenant  of 
duties  js  either  private  and  perfonal,  or  publick  and  national.  If 
by  perfonal  covenanting  be  either  meant  believing  at  firO:,  and 
laying  hold  on  God's  covenant,  or  the  believer's  engaging,  thro' 

N  ■  irrace^ 


178  Ch'Rist  the  People's  Covenant. 

grace,  toferve  the  Lord  in  all  the  duties  of  religion;  it  is  indeed 
the  duty  and  honour  of  every  perfon,  to  be  thus  engaged.   Pub- 
lick  and  national  covenanting  is  alfo  the  duty  and  honour  of  a 
land;  itwus  the  glory  of  Scotland,  that  we  were  folemnly  in  co- 
venant, wherein  our  fore-fathers,  for  themfelves  and  their  pof-' 
terity,  engaged,  and  fwore  againfl:  popery,  prelacy,  fuperftition^ 
and  every  thing  contrary  to  the  word  of  God,  and  to  the  doc- 
trine, difcipline,  worfliip  and  government  of  the  reformed 
church  of  6Vof/^7;^;  and  that  aswefliould  anfwer  tojefus  Chrifb 
in  the  great  day,  and  under  the  pain  of  God's  everlafting  wrath, 
andof  infamy,  and  lofs  of  all  honour  and  refpe6l  in  this  world. 
And,  O  may  not  our  hearts  bleed  to  think  on  our  defection  from 
old  covenanted  principles,  and  violation  of  engagements ;   yea, 
of  the  burning  and  burial  of  our  covenants,  and  many  grave- 
ftones  laid  upon  the  fepulchre ;  alfo,  the  prevalency  of  ab- 
jured popery  in  this  land,  without  being  duly  lamented,  and  the 
open  introduftion  of  abjured  prelacy,  SLndEngliflj  Popi/Jj  cerenio* 
niesandfervices,  in  many  places  of  the  land,  without  being  duly 
teftified  againlt ;  but  the  zeal  of  many  running  in  another  con- 
trary channel  I  Is  it  any  wonder  then,  that  the  infamy  and  lofs  of 
honour  and  refpecl  in  this  world,  mentioned  in  that  covenant, 
hath  come  upon  us,  while  our  honour  as  a  nation,  and  glory  as  a 
Ghurch,is  funk  into  the  horrible  pit  and  filthy  mire  of  infamy, 
bondage,  flavery,  and  contempt?  However,  covenant  obligati- 
on to  duty  is  what  weflillfland  under;  though  many  be  afham- 
edof,  and  refufe  to  ownthefe  obligations,  yet  it  is  the  glory  of 
our  land,  however  it  be  now  defaced.     i\nd  therefore,  let  us,e- 
ven  in  our  approaches  to  a  communion-table,  go  forward,  lamen- 
ting our  finful  defe6Hon  from  the  covenanted  reformation,  ac- 
knowledging our  folemn  covenant-obligation,  and  hoping,  thac 
the  Lord  will,  in  due  time,  revive  acovenanted  work,  and  poup 
out  a  fpiritof  reformation.     But  let  us  withal  remember,  there 
is  avaft  difference  betwixt  God's  covenant  and  our  covenant, 
betwixt  his  promife  andourpromife.  We  may  break  and  change 
a  thoufand  times,  but  the  covenant  of  grace  is  unchangeable,  and 
{lands  faft  in  Chrift.     Many  poor  chriftians  miftake  matters  fad- 
ly,  by  confounding  their  covenant  and  engagement  to  duty, 
with  God's  covenant  of  grace.     They  covenant  to  ferve  the 
Lord,  and  the  next  day  they  break  it !  O!  fays  the  Man,  the  co- 
venant of  grace  is  broken :  Grofs  ignorance !  the  covenant  of 
^race  is  a  quite  other  thing.     Therefore, 

(5.)  Hence  we  may  infer,  if  Chrift  be  given  for  a  covenant  of 
the  people,  the  tranfcendent  excellency  of  this,  above  all  other 


covenants 


Christ  the  Peoples  Covenant.  17^ 

covenants,  whether  of  legal  works,  or  gofpel  duties.  For  here 
the  Father  is  promifing  to  the  Son,  that  he  lliould  be  a  covenant  of 
the  people;  and  foit  imports  all  the  excellent  qualities  and  pro- 
perties, that  can  be  in  a  covenant,  i.  If  Chriil  be  given  of  God 
for  a  covenant  of  the  people  ,•  then  it  is  a  divine  covenant, 
a  covenant  of  God's  making,  and  not  of  ours.  It  was  made 
when  we  knew  nothing  about  it;  it  was  made  when  we  were 
nothing  ;  yea,  when  we  were  forefeen  to  be  a  company  of 
loft  and  undone  finners  :  God  made  it  with  his  Son,  and 
eflablillied  all  the  articles,  promifes,  and  bleflings  of  it,  be- 
fore the  foundation  of  the  world  was  laid  ;  yea,  it  is  God 
that  makes  the  ele6t:  foul,  in  a  day  of  power,  to  take  up  the 
extradlof  it,  to  read  it,  to  loveit,  tofignit.  Again,  2.  IfChrifl; 
be  given  for  a  covenant  of  the  people,  then  it  is  a  free  covenant 
altogether  free,abfolute,and  unconditional  to  us.  It  is  a  covenant 
given  of  God, I  will  give  thee  for  a  covenant.  Our  legal  hearts  are 
ftill  for  giving  fomeching  to  God,  and  for  giving  him  this  and 
the  other  fervice,  in  hope  of  pleafing  and  pacifying  him,  and  do- 
ing fo  and  fo,  in  order  to  acceptance  with  him.  Nay,  but  fays 
God,  your  givmg  me  is  vain,  unlefs  I  give  you;  your  giving  is 
not  the  way  of  it,  but  I'll  give,  and  you  fliall  take.  The  legalill 
is  always  for  giving,  but  the  believer  is  always  for  taking;  you 
muft  know  that  here  you  have  nothing  to  give,  but  to  take. 
There  is  an  order  indeed  obferved  in  the  covenant,  and  in  God's 
giving :  There  is  a  condition  of  connexion  betwixt  one  bleffing 
and  another.  Firft  the  fpirit  of  faith  is  given,  and  then  by  faith 
the  man  takes  other  blelFmgs,  and  receives  of  Chrift^s  fulncfs,  and 
grace  for  grace.  Here  God  gives  all,  and  faith  takes  all.  All 
that  is  required,  is  given;  and  all  that  is  given,  is  freely  given. 
Faith itfelf  does  but  receive  a  right;  it  does  not  give  one:  It 
afts  in  a  way  of  taking  what  God  gives;  it  takes  the  covenant 
that  God  gives,  it  takes  the  righteoufnefs  of  Chrift,  which  is  the 
meritorious  condition  of  the  covenant,  and  fo  is  the  means  of  our 
being  accounted  righteous.  Not  a  promife  of  life,  or  of  the  e- 
ternal  reward,  can  the  believer  lay  claim  to,  but  in  Chrift ;  for  all 
the  promifes  are  in  him  y^a, and  in  him  amen;  in  him,  in  him, 
twice  over,  as  I  faid  already.  Why?  we  cannot  claim  any  pro- 
mife in  our  own  name,  upon  performing  any  gofpel-condition, 
though  by  the  helps  of  grace:  for  then,  though  it  were  never  fo 
fmall,  it  were  of  debt  to  us:  But  our  only  claim  is  in  him,  that 
is,  in  the  right  of  our  elder  brother  Jefus  Chrift  ;  and  thus  it 
is  a  debt  to  him,  but  only  of  grace  to  us.  And  thus  God  is 
not  a  debtor  to  us,  but  to  himfelf,  to   his    own   goodnefs 

N  2  and 


igo  Christ  the  People's  Covl^a^jt.^ 

andfaithfulnefs,  and  to  his  Son  Jefus  Chrift.  If  either  faith  or 
obedience  were  a  proper  condition,  then  there  were  a  fufpending 
the  a6ls  of  God  upon  fome  a-^Ungs  of  the  creature ;  which,  fays 
an  eminent  divine  (Dr.  Oiven)  cannot  be  without  fubjefting  eter- 
nity to  time,  the  firft  caufe  to  the  fecond,  the  creator  to  the  crea- 
ture. 3.  i\gain,  if  Chrifh  be  the  covenant  of  the  people,  then 
it  is  a  full  covenant,  having  all  things  in  it.  It  hath  grace  and 
glory  in  it,  happinefs  andholinef>  in  it,  peace  and  pardon,  yea, 
Chrift,  who  is  all  in  all,  is  in  it  ,•  for  he  is  the  all  of  it.  Who  can 
tell  me  ofa  grace,  or  gracious  quality,  that  does  not  fpringoutof 
thiscovenant,  andthepromifesof  it?  It  takes  inallthepromifes 
made  to  Chrift,  and  to  us.  Some  promifes  are  conftitutive  of 
the  covenant,  as  thefe  betwixt  the  Father  and  the  Son,  con- 
cerning a  feed ;  and  here,  Chrift  hath  fome  peculiar  promifes  ap- 
propriate to  him,  which  are  not  afforded  to  us  in  the  fame  man- 
ner and  degree.  Others  are  executive,  or  referring  to  the  exe- 
cution, and  application  of  it,  as  Heb.  10. 11,12.  Some  are  prin- 
cipal, and  concern  the  end,  eternal  life ;  others  lefs  principal,  and 
concern  the  means,  whether  internal,  as  the  Spirit  and  Faith,  or 
external,  as  ordinances,  all  is  comprifed  in  the  covenant.  4.  A- 
gain,  if  Chrift  be  the  covenant,  then  it  is  a  fure  covenant,  the  Jure 
mercies  of  D2Lvid.  This  foundation  of  God's  ftands  fure:  This 
.covenant  is  fecured  by  the  oath  of  God  to  his  eternal  Son,  Once 
have  Ifivorn  by  my  holinefs,  that  I  will  not  lie  unto  David.  He  hath 
fworn,  that  the  bargain  fhall  ftand,infomuch  that  if  all  the  devils' 
inhellihould  attack  the  weakeft  believer  in  Chrift,  or  that  ever 
looked  towards  a  covenanted  Chrift,  they  cannot  ruin  him,  it  is 
impoffible;  for  the  covenant,  in  which  he  is  wrapt  up,  is  efta- 
bliflied,  drawn  up,  and  concluded  betwixt  two  unchangeable  per- 
fonsjin  prefenceof  that  confenting,  unchangeable  witnefs,  the 
HolyGhoft,  one  God,  and  of  one  and  the  fame  Will  efTentially 
with  the  Father  and  the  Son ;  The  Lord  hath  fworn,  and  will  not 
repent,  thou  art  a  prieftfor  ever.  The  parties  of  the  covenant  of 
grace  are  not  God  and  man,  but  God  and  Chrift ;  and  the  believer 
is  no  otherwife  a  party,  but  in  Chrift.  And  here  is  a  bottom  of 
everlafting  confolation,  that  Chrift  and  he,  are  within  one  and 
the  fame  covenant;  and  it  ftands  as  fure  to  them,  as  it  ftands  faft 
in  him.  In  a  word,  if  Chrift  be  the  covenant,  then  it  is  a  glorious 
covenant,  a  holy  covenant,  an  everlafting  covenant ;  but  I  omit 
a  great  deal  of  particulars,  that  I  might  here  mention. 

(6.)  Hence  we  may  infer,  what  is  the  marrow  of  the  gofpel- 
feaftin  thefacrament  of  the  Supper;  it  is  even  Chrift,  given  of 
God  to  be  the  covenant  of  the  people :  For  in  the  facrament, 

Chrift, 


Christ  the  People's  Covenant.  i8t 

Chrill,  and  the  benefits  of  the  new  covenant,  are  reprefented, 
fealed,  and  applied  to  believers.  To  take  the  facramenr,  is  no- 
thing but  a  mock,  if  people  do  not  in  it  facramentally,  really,  and 
believingly  take  Chrifl:,  as  the  covenant  of  the  people.  Yea,  the 
facramentof  the  Supper  is  the  feal  of  the  covenant,  confirming 
to  the  believer  all  the  promifes  thereof;  this  is  theneiv  teft  anient 
inmy  blood.  The  covenant  is  fure  enough  in  itfelf;  but  the  be- 
liever is  never  too  fure  of  it,  while  he  hath  unbelief  in  him :  and 
therefore  God  hath  condefcended  to  give  us  all  that  we  could  re- 
quire of  the  mod  faithlefs  and  diflioneft  man  upon  the  face  of  the 
earth,  that  we  may  believe  him ;  not  only  his  word,  and  writ,  and 
oath,  but  his  feal  too  ;  and  all  hath  enough  to  do,  to  confirm 
the  believer's  faith  ;  yea,  nothing  will  confirm  and  (treng- 
then  his  faith,  but  the  fame  Almighty  power  of  God  which 
wrought  it  at  firft,  even  the  power  whereby  he  raifed  Chrift  from 
the  dead.  Yet,  in  thefe  means,  he  ufes  to  convey  his  power  for 
that  end,  and  therefore  the  believer  is  to  ufe  them :  I  fay,  the  be- 
liever, becaufenone,  who  by  unbelief  refufethe  covenant,  are 
to  meddle  with  the  feal  thereof,  to  profane  it ;  yea,  they  that  ufe 
the  feal,  and  refufe  the  covenant,  they  feal  their  own  condem- 
nation :  for,  being  under  the  covenant  of  works,  they  feal  no  o- 
ther  covenant,  than  that  which  they  are  under;  and  fo  they  feal 
themfelvesup  under  the  bondage  and  curfe  of  the  covenant  of 
works,  which  is  the  heavy  curfe  of  the  great  God.  But  now,  paf- 
fing  all  other  ufes,  I  come  to  clofe  with  a  word, 

II.  For  exhortation.  If  God  hath  given  Chrifl  to  be  the  cove- 
nant of  the  people,  then  the  native  exhortation  is,  i.  That  all 
the  people  cake  the  covenant  that  God  is  here  giving  them.  And, 
2.  That  all  who  take  this  covenant,  take  the  feal  thereof  in  the 
facramentof  the  Supper.  But  at  this  time  I  confine  myfelf  to 
thefirflof  thefe.  The  firft  exhortation  is  to  all  the  people  that 
hear  me,  that  feeing  God  makes  offer  of  his  Chrifl  to  you,  and 
gives  hnn  as  a  covenant  of  the  people,  you  would  take  his  gift  ofl" 
his  hand.  I  am  come  to  make  an  offer  of  Chrifl,  as  the  all  of  the 
covenant,  to  you  in  his  name,  who  is  the  covenant,  and  in  his 
Father's  name,who  gives  him  for  a  covenant  of  the  people.  If  you  • 
go  to  a  communion-table,and  take  the  feal  of  the  covenant,before 
you  take  the  covenant  itfelf,  you'll  but  mock  God,  and  fet  a  feal  to 
a  blank ;  yea,  you'll  feal  your  covenant  with  hell,  &  trample  under 
foot  the  blood  of  the  everlafting  covenant.  And  therefore,  I  call 
you  all,  before  hand,  to  come  and  take  the  covenant.  1  know  not 
how  the  call  will  be  entertained;  many  will  flight  it,  but  yet  we 
mufl  make  the ofier  inGod's  name,  who  bids  us  preach  the  gofpel 

N  3  to 


i82  Christ  the  People's  Covenant. 

to  every  creature.     I  know,  that  you  cannot  and  will  not  em- 
brace the  offer,  without  divine  Almighty  power  be  extend- 
ed ;    but  he  ufes  to  make  the  gofpel-offer  the  channel  of  his 
power  to  win  fouls  to  himfelf.     I  know,  moreover,  that  as  you 
are  unworthy  of  fuch  an  offer,  and  1  moff  unworthy  to  make 
fuch  an  offer  ;  fo  you  would  mind,  it  is  not  me  you  have  to  do 
with,  but  the  great  and  eternal  God  that  is  offering  his  Son  to 
you  for  a  covenant  this  day :  And  as  it  becomes  fuch  a  glorious 
God  to  make  fuch  a  glorious  offer ;  fo  it  becomes  no  vile  finner 
here  torefufe  the  offer?  Andchufe  orrefufe  you  muff,  there  is 
no  middle;  either  you  muff  receive  or  rejeft  Chrift  this  day,  for 
he  is  offered  univerfalJy,  to  all  the  people  here,  for  a  covenant. 
I  know  farther,  that  it  is  one  of  the  hardeft  things  in  the  world, 
for  men  to  perfwade  themfelves,  that  God  is  in  earneftin  offer- 
ing Chriff  to  them,  and  giving  Chrift  to  them  in  particular;  and 
yet,becaure  this  is  the  very  porch  and  avenue  of  faith,  O  plead 
that  God  would  deliver  you  from  fuch  blafphemous  thoughts,  as 
lend  to  give  the  lie  to  the  God  of  truth,  who  fwears  by  his  life, 
that  he  hath  no  pleafure  in  your  death.     Men  ftiall  find  to  their  coft, 
that  he  called  them  in  earneff  to  believe,  when  he  damns  them 
in  earneff  for  their  unbelief,-  for  be  that  believes  not,  /hall  be  dam- 
ned.  I  know  further,  that  many  deceive  themfelves  with  a  tem- 
porary faith,  thinking  they  take  Chrift,  when  there  is  no  faith  of 
divine  operation,  but  a  counterfeit  faith  of  their  own  forging. 
However,  the  covenant  muff  be  opened,  and  Chriff  offered,  tho' 
he  fhould  be  a  ftumbling  block  to  many,  over  which  they  fall,  and 
break  their  necks;  for  the  covenant  will  draw  fome  to  it  power- 
fully and  fweetly,  to  raife  a  divine  building  on  a  divine  teftimo- 
ny.     I  offer  then  a  whole  covenant,  a  whole  Chriff  to  you,  in  his 
Father's  name,  who  gives  him  for  a  covenant,-  will  not  you  take, 
when  God  gives  ?  It  is  true,  God  is  not  fpeaking  immediately  to 
you  in  this  text,  but  to  Chrift,  faying  /  will  give  thee  for  a  covenant 
of  the  people;  but  ftillfo  much  the  better  for  you,  feeing  it  is  on 
your  behalf,  that  God,  who  cannot  lie,  the  eternal  God,  is  fpeak- 
ing to  his  eternal  Son  in  your  favours.  There  is  the  furer  ground, 
•and  ftronger  argument  for  your  faith, that  you  may  fay,Lord  I  lake 
thee  at  thy  word,  and  it  is  not  thy  word  to  me  only  ;  if  it  were 
directed  imm.ediately  tomeat  thefirfthand,  I  am  fuch  a  black  fil- 
thy monfter  of  hell,  that  I  durft  not  credit  it ;  but  it  is  thy  word, 
tothefair,  fair  Immanuel,  who  is  thy  heart's  darling  and  delight, 
in  whom  thou  art  well-pleafed  ;    and  I  think  thy  word  to  him 
nuiftbe  afure  word,  and  it  is  thy  word  to  him  concerning  me. 
Whatever  Ibc,  I  am  fure  thou  wilt  not  go  back  of  thy  word  to 

him  j 


Christ  the  People's  Covenant.  183 

him ;  and  lo,  I  take  thee  at  thy  word,  and  upon  thy  faithful  word 
to  him,  who  is  the  true  and  faithful  wicnefs;  I  agree  to  that  con- 
traft,  and  put  in  my  name,  confenting  to  have  him  for  a  cove- 
nant to  me.  O  fure  work,  if  that  be  the  way  of  it !  as  fure  as 
God  is  faithful  and  true  to  his  eternally  beloved  Son.  Well,  men 
and  women,  do  you  find  in  your  heart,  thus  to  take  the  covenant 
in  the  bulk  ?  Need  I  lay  any  more  for  motives  ?  Confider, 

1.  What  for  a  Hate  you're  in,  while  you're  out  of  this  cove- 
nant. You're  under  a  covenant  of  works,  and  fo  under  the  wrath 
and  vengeance  of  God,  under  the  bondage  andcurfe  of  the  law; 
yea,  you're  in  covenant  with  hell  and  death  by  that  contraft ; 
you  have  nothing  to  expe6l,  but  a  terrible  death  fliortly,  and  a 
horrible  hell  eternally. 

2.  Confider,  that  this  covenant  is  the  lall  bargain  that  ever 
God  will  make  with  you  or  for  you.  The  covenant  of  works  is 
broken,  and  you're  damned  for  ever,  if  you  be  not  under  another, 
for  that  bargain  is  blown  up.  This  new  covenant  is  a  plank  after 
lliipwreck  tho'  it  was  contrived  and  tranfafted  before  the  firfl 
was  broken,  yea,  from  eternity,  yet  it  is  a  new  bargain  propofed 
to  us  after  the  old  is  gone ;  and  if  you  refufe  this,  there  is  not  a- 
nother  covenant  to  faveyou:  There  remains  nomore  facrifice  for 
fin,  but  a  cenainfearful  looking  for  of  judgment,  and  fiery  ixirath,  that 
jhall  confume  the  adverfaries. 

3.  Confider,  that  this  covenant  is  a  bargain  made  ready  to  your 
hand.  It  is  not  a  covenant  of  your  making ;  it1\^as  made  before 
the  world  was  made,  and  drawn  up  in  the  counfel  of  peace,  and 
the  all  of  it  prefented  to  you  in  Chrift,  who  is  the  great  ordinance, 
infhitution,  and  appointinent  of  the  Father,  for  your  relief  and  re- 
covery from  fin  and  mifery  ;  for  him  hath  God  the  Father  fcafed, 
fealed  and  authorized  him  to  be  the  bread  of  life  to  periihing 
fouls,  fealed  and  given  him  for  a  covenant  of  the  people,  God  hath 
fealed  and  made  ready  a  covenant  to  you  ,•  and  all  that  is  required 
of  you,  is  only,  that  you  will  not  difcreditGod,  and  make  him  a 
liar,  but  through  grace  fet  to  your  feal  that  God  is  true,  receiving 
his  tedimony  concerning  his  Son. 

4.  Confider,  that  you  have  a  good  claim  and  right  to  this  cove- 
nant, or  a  warrant  to  accept  of  it.  You  have  a  warrant,  by  the 
call  and  command  of  God,  to  believe,-  This  is  his  comviandmenty 
that  ye  believe  in  the  name  of  his  Son :  You  have  a  warrant  fealed  zo 
you  already  by  your  baptifmal  Sacrament;  it  was  a  fealed  right 
to  believe  in  Chrift,  and  to  take  him  for  a  covenant ;  and  you're 
obliged  thereby  to  take  hold  of  this  covenant,  and  if  you  will  not  fet 
your  hand  to  it  this  day,  you  practically  renounce  vour  baptifm, 

N  4  '  and 


1 84  Cbkist  the  People's  Covenant. 

and  the  devil  hath  a  ftrong  hold  of  you.  You  have  a  warrant  from 
the  general  indefinite  promife  and  publication  of  this  covenant 
to  you  :  The  promife  is  to  you^  and  to  your  children,  cLudjoyou  is  the 
'ujord  of  this  falvationfent :  /  //  give  him  for  a  covenant  of  the  people,  J 
a  light  to  the  Gentiles.  So  that  it  is  publilhed  and  directed  to  you, 
man ;  to  you,  woman ;  you  have  a  good  claim  to  take  it  for  your 
own.  It  is  a  covenant  for  you,  for  every  foul  of  you  within  the 
four  corners  of  this  houfe;  evenyou  that  are  thinking,  O  it  is  not 
me  that  is  meant :  Yes,  it  is  you.  Away  with  unbelief,  and  let 
your  heart  fay,  this  is  a  covenant  for  me :  That  is  a  believing  with 
application;  and  wherefore  ami  fent  here,  but  to  tell  you  that 
this  covenant  is  for  you?  You're  welcome  to  it,  whofoever  will. 

5.  Conilder  upon  what  terms  you  may  have  this  covenant.  On 
v/hat  terms  ?  The  condition  of  the  covenant  is  already  fulfilled ; 
Chriflhath  brought  in  everlafling  righteoufnefs,  and  God  hath 
accepted  it,  andiswellpleafedwithit,  and  on  this  account  pro- 
mifes  all  other  things  freely  :  not  a  farthing  have  you  to  pay  for 
this  covenant,  it  is  God*s  gift.  III  give  thee  for  a  covenant.  There 
are  but  two  words  necefifary  to  make  up  this  whole  bufinefs  ,*  the 
one  is  a  word  from  God,  faying,  /  give  him  for  a  covenant ;  the 
other  word  is  from  you,  faying,  I  take  him  for  a  covenant  to  me» 
The  firfh  word  is  faid  already,  I  give ;  and  if  you  want  faith  to  fay, 
J  take,  this  the  covenant  hath  in  the  bofom  of  it.  The  Spirii  to 
work  faith  is  promifed  in  it ;  for  he  that  fays,  I  give  him  for  a  cove- 
nant, faysalfo,  I  have  put  my  Spirit  upon  him  ^  and  he /hall  bring  forth 
judgment  to  the  Gentiles :  Yea,  with  the  fame  breath  ihit  he  is  gi- 
ven for  a  coi;(?;2a«;,  he  is  given  for  a  light  to  open  blind  eyes,  and  for 
liberty  to  open  prif on- doors.  Now,  faith  to  take  is  covenanted,  *ind' 
this  whole  covenant-,  and  all  falvation  in  it,  is  laid  to  your  hand; 
all  is  given,  when  the  covenant  is  given.  Why,  Sir,  I  think  yo:i 
leave  me  nothing  to  do  at  all.  Yea,  as  much  as  you  can  do,  E^ni 
that  is  juft  nothing.  If  you  can  believe  by  your  own  power,  then 
I'll  take  back  my  word;  but  that  I  know  you  cannot  do:  And  I 
give  you  as  much  to  do  as  my  text  allows,  which  off^ers  all,  when 
it  ofi'e'rs  Chrift  for  a  covenant  to  you.  But  will  you  tell  me,  what 
the  worfe  are  you,  that  you  who  can  do  noticing,  getnoching  to 
do;  andtliathe,  who  can  do  all  things,  gets  all  the  work  and  all 
the  praife  ?  Are  you  not  pleafed  with  thefe  terms,  to  have  all 
freely,  without  money,  and  without  price  ? 

6.  Confider,  that  the  moft  part  of  the  world  rejefts  this  cove- 
nant, and  defpifes  this  free  gift  of  God.  The  legal  unbelieving 
heart  will  not  have  Chrift  atthateafy  rate;  the  devilifli  proud 
fpiritofmanisnot  fet  for  taking  a  covenant  from  God,  but  for 

making 


Christ  the  People's  Covenant.  185 

making  a  covenant  with  him :  For  as  ill  as  they  are  at  keeping  co- 
venants, they  cannot  believe  that  God  will  give  allfornothing; 
and  theicf  ore  they  will  not  take,  without  making  Tome  bargain  of 
their  own  ;  yea,  ihey  think,  that  this  way  of  taking  Chrift  for  all, 
is  an  enemy  to  holinefs.  And,  becaufe  they  thus  contemn  and 
reproach  this  holy  covenant  of  free  grace,  which  only  can  furnifh 
them  With  holinefs,  therefore  God  hath  blafted  all  their  holinefs, 
infonuich  that  tiiere  was  never  lefs  holinefs,  ormore  wickednefs 
in  a  ciiriftian  world.  1  fay,  the  mod  part  of  the  world  reject  Chrift 
the  glf  ed  covenant,  few  in  the  world  will  have  him,  few  in  Scot- 
landwiWh-dve  him:  And,  is  it  nothing  to  yon,  all  ye  that  pafs  by  ? 
Do  you  think  it  a  fmall  matter,  to  fee  the  world  crucifying  the 
Lord  of  glory,  and,  inrerpretatively,  renewing  the  bloody  tra- 
gedy again,  that  was  afted  at  JeniJalemxt^W'j  ?  And  will  ye  have 
a  hand  in  the  murder  alfo  ?  The  more  they  be  that  rejedl  him,  the 
more  ihould  >  e  receive  him.  He  hath  long  been  fet  before  you 
in  a  preached  Gofpel,  and  you  have  long  refufed  him,  and  you 
know  not  but  this  may  be  the  lafl  communion-olTer  that  ever 
you'l  get  of  him:  Tb  day  if  ye  ivillhear  his  voicc,barden  not  your  hearts. 

7.  Conflder,  that  you  cannot  pleafe  God,  nor  glorify  himfo 
much  any  way,  as  by  taking  this  gifted  covenant  out  of  his  hand» 
As  Abraham  jtaggered  not  at  the  promife  through  unbelief,  but  was 

Jlrong  in  the  faith,  giving  glory  to  God,  fotakmg  this  covenant  of 
promife,  is  the  way  to  give  glory  to  God.  You'll  pleafe  him  bet- 
ter than  ever  your  fms  difpleafed  him,  yea,  it  is  impolTible  to 
pleafe  him  any  other  way ;  for  without  faith  it  is  inipojfible  to  pleafe 
God:  But  in  this  way  you'll  pleafe  him,  and  content  his  heart;, 
yea,  you'll  give  more  fatisfa6lion  to  his  juflice  fora!I  your  fins, 
than  your  everlafting  damnation  would  do;  For  this  is  a  cove- 
nant with  him  by  facrifice,  a  facrifice  of  fweet-fmelling  favour, 
giving  infinite  fatisfa(Slion  ,•  for  he  that  is  given  for  a  covenant,. 
is  given  for  a  facrifice,  by  which  God  is  pleafed  and  glorifie<i  to 
the  higheft. 

8.  To  name  no  more,  confider,  that  this  covenant  can  anfwei* 
all  objeftions;  and  the  verypropofal  ofitin  thetextis  fuC'i,  as 
may  obviate  all,  on  whatever  ground  you  ftate  them.  /  II give  thee 

for  a  covenant  of  the  people,  alight  of  the  Gentiles,  to  open  blind  eye  Sy 
andtobring  outprifoners  out  of  their  prifon-houfe.  There  is  no  room, 
no  place  for  any  objeftion  here ;  for  the  tenor  of  the  covenant 
anfwers  all  difficulties.  Whatever  be  the  prifon-houfe  you're  in, 
this  covenant  not  only  knocks  at  the  prifon-door,  but  breaks 
open  the  door,  and  comes  in,  faying,  there  is  my  hand  of  power 
to  help  you  out,  will  you  take  my  help  t  Olfracl,  thou  hafl de- 
ft royed 


i86  Christ  the  People's  Covenant. 

Jfroyed  thyfelf,  but  In  me  is  thy  help :    Will  you  have  it  ?    Let  your 
heart  fay,  Lord,  it  is  welcome.     Areyouin  theprifonof  thelow- 
eil  liell,  that  ever  any  was  in  upon  earth  ?   This  covenant  comes 
fo  low  as  to  lift  you  up,  if  you  donotrejeft  thecounfel  of  God  a- 
gainft  your  felves.     Would  you  wifli  to  be  free  of  all  that  dead- 
nefs,  hardnefs,  blindnefs,  ftupidity  and  enmity,  which  you  reck- 
on make  you  unfit,  and  unprepared  for  coming  to  Chrift,  and 
taking  this  covenant  ?  Why  this  covenant  is  adapted  for  curing 
thefe  plagues ,'  and  when  you  takethiscovenant,  youtake  it  as  a 
cure  for  all  thefe  difeafes,  which  never  can  be  cured  till  you  take 
this  remedy ;  for  to  cure  your  felves,  and  then  come  to  this  cove- 
nant, isimpofllble  ;  but  to  come  to  this  covenant,  and  get  the 
cure  of  all  maladies  that  afFe6l  you,  is  God's  inflituted  means  of 
falvation.     AVould  youwiflito  be  free  of  that  temptation,  that 
you  are  none  of  the  eleft?   Accept  of  this  blelTed  bargain,  and 
your  ele6lion  is  fure.    Who  dare  fay  that  you're  a  reprobate,  poor 
worm  of  yeflerday's  date,  will  you  fpeak  as  if  you  had  been  upon 
the  privy-council  of  heaven  from  all  eternity?    Will  you  rather 
beguile  the  devil,  by  faying,  whatever  I  be,  this  covenant  confli- 
tuces  my  duty,  and  therefore  I'll  venture  upon  the  covenant  at  the 
call  of  God?   But,  iflbenotoneoftheeleft,  I  will  not  get  grace 
to  venture,  or  grace  to  believe.     What  mean  you,  man,  by  grace 
to  believe  ?    Is  not  Grace  to  believe  conveyed  by  fuch  a  call  as. 
this  ?    And  therefore,  if  you  ilight  this  call,  you  (light  the  grace 
that  would  make  you  believe  ,*   and  therefore,  O  let  not  the  devil 
make  a  fool  of  you.     Would  you  wifli  to  be  free  of  that  tempta- 
tion, that  you  h^ve  finned  the  fin  againfi  the  Holy  Ghofi,  and  that  there 
is  no  mercy  for  you  ?    Why,  if  you  embrace  this  offer  this  day,  yoii 
may  be  fure  you  was  never  guilty,  nor  ever  fliall.     Tell  me  the 
claufeofthetext,  thatfecludes  you  from  meddlingwith  this  co- 
venant ;    and  why  will  you  debar  your  felves  ?    What  is  the  cafe 
that  this  covenant  cannot  anfwer  ?    Are  there  any  here,  that 
have  fallc  and  fickle  hearts,  that  break  all  bonds.?  O  here  isa 
fuicable  covenant  for  you.    If  you  cannot  keep  the  covenant,  the 
covenant  will  keep  you.     The  baftard  covenants  of  your  own 
making,  will  not  keep  you,  but  this  covenant  will,  ^er.  32.40. 
Are  there  any  here  that  want  through-bearing  in  the  world,  and  . 
are  fear'd  fur  ftraits,  and  even  tem.porai  difficulries  ?   Here  is  a 
covenant  that  fays.  Bread  floall  be  given  thee,  and  thy  zvater  [hall  be 
fure;  yea^  t  hou  verily  floalt  he  fed,  and  in  the  day  of  famine  fhall  be  fa- 
tisfied.     Are  there  any  here,  that  cannot  get  reft  among  all  the 
creatures?  Here  isa  covenant  thalfaySyComc  to  me,  all  ye  that  are 
%veary  and  heavy  laden,  and  I  mil  give  you  reji.    Are  there  an  y  h  er  e, 

that 


Christ  the  People's  Covenant.  187 

that  think  them felves  poor  abje6l  creatures,  faying,  Olam  but  a 
burden  to  my felf,  and  a  burden  to  all  that  are  about  me ;  no  bodv 
cares  forme,  and  I  fear  God  cares  not  forme  either;  lam  cait 
out  at  all  hands?  Ohere  is  a  covenant  that  fays.  He  ix)Ul  gather 
together  theoutcajlsof  Ifrael.     Is  there  any  here  fear'd  for  death, 
and  knows  not  how  to  get  through  that  dark  trance?  Oliere  is 
a  covenant  fit  for  you,  that  fays,  O  death,  I  will  he  thy  plague,  and 
death  fJoallbe  fwallowed  up  in  victory.     Are  there  any  here  labour- 
ing under  defertion?  Here  is  a  covenant  that  fays,  ///  lead  the 
blind  in  a  way  they  know  not,  Vll  never  leave  you,  or  forfake  you. 
Are  ye  for  this  covenant  ?   Is  there  any  here  labouring  under 
temptations?  Here  is  a  covenant  thatfiys,  The  God  of  peace  izill 
bruife  Satan  under  your  feet  flwtly ;  and  my  grace  fMllbe  fiifficient 
for  thee.     Is  there  any  here  labouring  under  the  power  of  lin  and 
corruption  ?  Here  is  a  covenant  that  fays,  /  will  put  my  Spirit 
within  you,  and  caufe  you  to  walk  in  my  Jtatutes ;  1  will  fiibdue  your 
iniquity :  Yea,  he  who  is  the  covenant  fays.  For  your  fake  I  fancii- 
fymyfelfthat  youalfo  might  be  fan£lified.     And  again.  The  water 
that!  [ball  give  him,  Pmllbe  in  himawell  of  water  fpringing  upto  c- 
ternal  life.     Is  there  any  here  faying,  I  am  a  loft  creature  ?  The 
covenant  is  faying,  /  come  to  feek  andfave  that  which  zvas  lofi. .   Is 
there  any  here  faying,  OI  have  fmnedto  the  uttermoftV  This 
covenant  fays,  He  is  able  to  fave  to  the  uttermoft.     If  you  fay,  you 
cannot  believe,  the  covenant  fays,  Chrift,  who  is  the  all  of  the 
covenant,  is  xhc  author  of  faith;  and  the  Spirit  of  faith  is  given 
when  the  covenant  is  given,  all  grace  is  given  whenitisjgiven. 
Are  you  content  to  have  this  covenant,  and  all  the  grace  of  it  ?  If 
you  fay,  you  cannot  repent,  the  covenant  fays,  Him  hath  God  e.x- 
alted  with  his  right  hand,  to  give  repentance.     What  is  the  cafe  that 
the  covenant  cannot  anfwer?  Why,  fay  you,  you're  calling  us 
all,  both  wicked  and  godly,  to  accept  of  this  covenant ;  but  does 
not  God  fay  to  the  wicked,  what  hajt  thou  to  do  to  take  my  covenant 
in  thy  mouth,  feeing  thou  hateftinflruhion,  andcnfteth  my  law  behind 
thy  back.     Very  true,  he  fays  "fo,  Pfal.  50.  16.     Yea,  the  voice 
of  God  in  the  law,  fays.  Vengeance  upon  you ;  and  there  is  no  ef- 
caping  that  vengeance,  but  by  hearing  and  believing  what  the 
voice  of  God  in  the  gofpel-covenant  fays,  and  by  taking  it,  not 
in  your  mouth  toabufe  it,  but  in  your  heart  to  love  and  improve 
it  for  your  fanftification  as  well  as  for  your  juftification,  for  ma- 
king you  holy  as  well  as  happy.     God's  covenant  is  a  holy  cove- 
nant, audit  works  out  rm,and  advances holinefs  in  a!l  that  are 
under  it.     What,  would  you  have  nie  believe  in  Chrift  btfare 
my  life  be  reformed  ?  may  fbme  fay.    Yea,  1  would  have  you  be- 
lieve 


1 88  CvLKisT  the  People's  Covenant. 

lieve  in  Chrifl,  in  order  to  reformation,  and  taking  him  for  a  co- 
venant, in  order  to  your  fanftification.     Why  then,  fay  you,  I'll 
take  Chrift  and  my  lufts  both.     I  defy  you,  man  ;  if  you  take 
him,  you  muft  let  thefe  go  away ;  yea,  it  is  impoffible  to  take 
him,  and  keep  your  lufts  too  :   for  whenever  the  covenant  of 
grace  is  embraced,  the  covenant  with  fin  and  hell  is  abandoned. 
Andjthereforeif  any  cometo  this  covenant,  tofeeka  flicker  to 
any  one  lufl;  under  it,  it  is  no  coming  at  all,  it  is  no  faith,  but 
fancy:  yea,  it  is  a  mocking  of  God,  and  his  holy  covenant,  and 
will  bring  a  curfe  upon  you,  inftead  of  a  blefling.     To  come 
to  this  covenanr,  is  to  come   to  the  lamb  of  God,  that  takes 
a-Joay  the  fin  of  the  'world;  it  is  a  coming  to  Jefus,  to  be  faved 
from  fin.     But  O,  fay  you,  I  cannot  think  that  the  covenant 
of  grace  fays  a  good  word  to  me  ;  I  have  been  making  God  to 
ferve  with  my  fins,  and  wearying  him  with  mine  iniquities.     In- 
deed tl.e  law  and  covenant  of  works  fays,  you  are  a  dead  man, 
the  foul  that  finneth  fl.iall  die :  but  fee  what  the  covenant  of  grace 
fays,  Ifa.  43.  24,  25.  /,  even  /,  am  he  that  hlotteth  out  thytranf- 
grejjion  fonny  name's  fake.     Take  this  covenant  then,  and  par- 
don with  it,  as  well  as  purification.     O,  but  what  fays  the  cove- 
nant to  one  who  hath  been  neglefting  prayer,  and  forgetting 
God  all  my  days  ?  Why,  there  is  no  word  in  the  law  for  you  but 
fury.  Pour  out  thy  fury  on  the  heathen^  and  the  families  that  call  not 
on  thy  name.    The  mcked  fJjall  be  turned,  into  h^^K  '^"^  ^^^  ^^^^  nations 
that  forget  God.     But  there  is  a  word  even  for  fuch  in  the  new  co- 
venant, I  am  found  of  them  that  fought  me  not.  O  come,and  take  the 
treafure  you  was  never  feeking  after  to  this  day,  and  it  will  fweet- 
ly  determine  you  to  feek  his  face  all  the  days  of  your  life.  O  but 
what  will  the  covenant  fay  to  fuch,  whofe  cafe  you  have  not 
touched,  and  who  think  their  cafe  nameJefs,  and  that  minifters 
cannot  find  out  a  name  for  them,  becaufe  they  are  juft  hidden  a- 
mongfi:  the  mift  of  the  bottomblefs  pic,  among  thg  reek  of  hell, 
fo  as  they  cannot  be  found  out?  Why,  the  covenant  hath  a  word 
to  you,  Ifa.  62.1an:,  Thouflmll he  called,  fought  out,  a  city  notforfaken ; 
there  is  a  name  for  you,    thou /halt  be  called,  fought  out.     This 
covenant  is  fentthis  day  to  feek  you  out  from  the  bottom  of  the 
dark  prifoa  that  you  are  in,  whatever  it  be ;  will  you  take  the  be- 
nefit of  this  covenant  ?  are  you  for  it,  men  and  women  ?  will  vou 
haveaChrill:  to  be  a  covenant  to  you?  Young  people,  will  you 
h^ve  him,  that  you  may  not  live  in  the  devil's  fervice  ?  Old  peo- 
ple, will  you  have  him,  that  you  may  not  die  with  the  devil  in 
your  arms?  Drunkard,  will  you  have  him,  that  you  may  get  a 
drink  of  the  new  wine  of  confolation  ?  Unclean  perfon,  will  you 

have 


Christ  the  People's  Covenant.  1S9 

have  him,  to  wafliyou,  that  you  may  befitted  to  walk  with  him 
in  white?  Swearer,  will  you  have  him,  that  your  tongue  may 
be  fitted  for  ?i  Hallelujah?  Men  and  women  who  hath  i^tvGn  de- 
vils in  you,  will  you  have  him,  who  hath  the  fevcn  fpirits  that  are 
before  the  throne  (that  is,  the  eternal  Spirit  with  his  various  o- 
perations)  that  he  may  put  the  devil  outof  you,  and  put  his  Spi- 
rit within  you?  Whofoever  will,  may  have  a  covenant  this  day, 
that  will  niake  you  up  for  ever.  Is  there  any  here  that  dcfpifes. 
all  this  love,  faying,  1  will  keep  my  lulls  and  fins,  fay  you  what 
you  will ;  it  is  but  a  new  fcheme,  perhaps,  out  of  your  own  head ; 
1  have  no  fancy  for  that  covenant  ?  Say  you  fo,  man !  then  as  the 
Lord  lives,  you  havefpoken  thisagainft  your  own  life.  I  pro- 
tefl  againrt  you,  in  the  name  of  God,  and  I  iliake  the  duO:  off  my 
feet,  in  witnefs  againft  you,  that  on  the  19th  day  of  Aigufi  ij2,2y 
at  a  communion  of  Dunfermline,  Chri(l,and  in  him  all  the  covenant 
of  grace,  was  offered  to  you,  and  you  refufed  him;  and  if  you 
live  and  die  in  that  mind,  1  fummon  you  to  anfwer  for  this  refufal, 
before  his  awful  tribunal  at  the  great  day.  But,  becaufe  I  am 
courting  a  bride  for  my  glorious  Mafter,!  would  fain  fpeak  her 
fair  on  a  marriage  day  ;  therefore,  O  refufer  and  defpifer  of 
Chrift,  will  you  bethink  yourfelf  yet,  and  return  again;  many  a 
flight  have  you  put  upon  this  glorious  Chrifl,  and  yet  he  is  con- 
tent to  take  you  for  all  that,  he  is  loth  to  take  a.  denial ;  and  there- 
fore I  would  ask,  in  his  name,  before  you  give  him  a  total  refufa]j> 
will  you  tell  me,  where  will  you  do  better  ?  Will  a  broken  cove- 
nant of  works  be  a  better  bargain  for  you?  or  will  the  black  co- 
venant with  hell,  and  with  your  lufts  and  idols,  be  a  better  bar- 
gain for  you?  or,  is  the  vain  perifliing  world  a  better  bargain  ? 
No,  no,  the  devil  himfelf  does  not  think  fo,  whatever  he  fuggeffc 
to  you.  But,  again,  before  you  give  him  a  total  denial  and  refufal, 
will  you  tell  me,  how  you  will  do  without  him  ?  or,  if  you  make  a 
ihift  while  you  live,  O  how  will  you  die  without  him  ?  and  how 
willyouflandin  judgment  without  him  ?  and  death  and  judg- 
ment may  be  at  hand.  There  are  many  dead,  and  gone  to  eterni- 
ty, fince  the  lafl  communion  here  ;  and  this  may  be  the  laft  com- 
munion-invitation that  you  ever  will  get :  If  you  refufe  Chrift 
now,  it  may  be  the  laft  offer  that  ever  you  will  get  of  him  ,*  he 
hath  taken  many  refufalsofyour  hand  already.  And,  finally,  be- 
fore you  refufe  him  wholly,  think  again  what  you  are  refufing ;  is 
Chrifl  a  defpicable  perfon,  of  no  more  worth  but  to  be  flighted  by 
you,  and  trampled  under  your  feet  ?  Is  he  a  hateful  objeft,  whom 
yet  the  tongues  of  all  the  glorious  feraphims  are  not  worthy  to 
adore  ?  Is  the  everlafting  covenant  a  matter  of  moon-fliine  ?  Is 

ihe- 


ipo  Christ   the  People's  Covenant. 

the  love  of  God,  the  blood  of  Chrift,  the  eternal  interefts  of  your 
immortal  fouls,  and  the  divine  glory,  all  matters  of  indifFer- 
ency  toyou  ?  Is  the  greRt  ^eh oval/ s  giving  Chrift  to  be  a  cove- 
nant ofthe  people,  a  contemptible  thing  ?  -And  is  this  a  gift  not 
worth  the  taking  ?  O  no,  no,  fay  ye,  furely  it  is  a  worthy  offer. 
Why  then,  by  the  awful  authority  ofthe  eternal  God,  and  by  the 
blood  and  bowels  of  his  eternal  Son,  I  adjure  you  to  take  him  and 
his  Father's  blelTing,  and  all  the  bleffings  of  the  emrlafiing  cove- 
nant with  him.     O,  fay  you,  I  think  I  am  gained  and  overcome 
by  this  offer  and  propofal;  but  I  know  not  if  itbeapaffmgtho't 
that  will  vanifli,  or  a  real  faith  that  will  abide  the  trial;  1  fear  it 
be  but  loofe  work,  and  a  temporary  flafli.     Why,  man,  the  cove- 
nant canrefolve  you  in  that  difficulty;  and  it  fays.  Fear  not,  for 
I  am  thy  God,  I  willjlrengthen  thee,  I  am  thy  fahation.     Are  you 
content  to  take  the  covenant  for  this  end,  to  difcover  thedefefts 
of  your  faith,  and  to  work  in  you  the  faith  of  God's  ele6l  ?  Can 
you  fay,  that  it  is  not  in  your  faith,  but  in  Chrift  himfelf,  that  you 
arefeeking  falvation;  that  you  are  not  building  your  faith  upon 
your  faith,  nor  your  hope  upon  your  hope,  but  both  your  faith 
and  hope  upon  the  covenant.     Can  you  fay,  that  whatever  be 
wrong  about  you,  and  about  your  faith  ,•  yet  you  fee  there  is  no- 
thing wrong  about  Chrift  and  the  covenant,  but  that  it  is  well  or- 
dered in  all  things  and  fure,  and  fuch  as  can  right  all  that  is  wrong 
about  you  ?  Can  you  fay,  however  I  am  in  the  dark  about  my 
faith,  yet  I  have  fometimes  found  out  my  unbelief,  and  that  I 
could  no  more  believe,  than  I  could  move  the  earth  from  its  cen- 
ter; but  yet  the  joyful  found  of  the  Gofpel-grace  hath  touched 
my  heart,  and  made  me  take  up  fo  much  glory  and  excellency  in 
Chrift,  that  I  think  all  the  world  nothing  in  comparifon  of  him  ; 
andl  think  my  heart's  defire  is,  Oto  have  him  for  my  prophet, 
to  take  away  the  darknefs  of  my  mind ;  as  a  prieft,  to  take  away 
the  guilt  of  my  fins ;  and  as  a  king  to  take  away  the  power  of  my 
lufts.     Fain  would  I  have  him,  that  thus  my  foul  may  be  bleftin 
him,  and  his  name  may  be  gloried  in  me.     Why  then,  whatever 
you  think  of  your  faith,  and  of  yourfelf,as  theblackeft  monfter 
of  fin  and  guilt  that  ever  was  out  of  hell;  yetitfeems  you  have 
the  faith  of  God's  ele^l.     I  would  fain  hope,  that  fome  fouls  in 
this  affembly  are  taken  hold  of  by  grace,  and  content  to  fign  this 
covenant  with  their  heart:  And  woe's  me,  that  there  fliould  be 
any  here  that  will  let  all  this  love  and  grace,  and  this  good  pri-^e 
goby  them,  and  they  never  have  a  heart  to  it.     But  yet,  fome 
that  through  grace  have  a  heart    to  fign,  may  be  faying,  O 
I  cannot  write,  I  cannot  believe,  I  cannot  fubfrnbe,  though  I  think  I 

ivoiild 


Christ  the  Peepk's  CovENANt.  191 

would  doit ivith  athoiifand good-ivills.  Say  you fo,  man?  Til  tell 
you  good  news,  Chrift  hath  the  book  of  the  covenant  in  the  one 
hand,  and  the  penis  in  his  other  hand,  ready  to  fetdown  your 
name,  and  to  fubfcribe  for  you  ,•  only  declare  before  witneffcs 
that  you  cannot  write,  and  do  you  touch  the  pen,  faying.  Lord, 
fct  down  my  name,  confenting  to  every  article  of  the  covenant, 
and  pleafed  with  the  whole  frame  of  it :  If  you  fay  fo  ?  well,  it 
is  done,  for  he  hath  the  pen  of  a  ready  writer ;  your  name  is  with- 
in the  bond  already.  Butif  grace  will  help  you  to  anewatl  of 
faith,  a  flronger  acl,  read  over  the  covenant  again,  and  hear  how 
thegreaty^/jaW;isfpeaking,  andnoti,  andfpeakingto  his  only- 
begotten  Son  that  lies  in  his  bofom,  faying,  I  idHI  give  thee  for  a 
covenant  of  the  people.  Now,  lee  faith  fay.  Lord,  1  take  thee  at 
thy  word;  I  hear  thee  fpeaking  to  thy  beloved  Son  concerning 
me  a  poor,  dark,  blind,  and  bound  Gentile ;  wilt  thou  ever  go 
back  of  thy  v/ord  to  thy  Son?  No,  in  defpight  of  the  devil,  I 
think  that  is  thefurefl:  word  that  was  ever  fpoken;  it  is  to  him 
thou  fpeakefl:,  and  to  me  in  him ;  and  therefore,  behold,  I  take 
thee  at  thy  word:  black  and  ugly  as  I  am,  the  covenant  can  make 
me  fair  and  clean ;  I'hy  grace  hath  conquered  me,  thy  love  hath 
drawn  me,  and  lam  pleated  with  the  bargain;  and  I  fee  it  is  the 
bed  bargain  that  ever  was,  for  advancing  thy  eternal  glory,  and 
*my  eternal  good,*  Ifeeit  isallmy  falvation,  and  allmydefire,-  I 
fee  it  is  well  ordered  in  all  things  and  fure  :  Why  then,  the  Lord 
be  thanked,  that  it  is  a  done  bargain,  and  that  God's  gift  is  recei- 
ved. And  therefore,  having  taken  the  covenant,  never  fland 
to  take  the  feal  in  the  facrament  of  the  fupper. 

Xhe  Substance  of  fome  DISCOURSES    after  the 
SACRAMEiy'r,  upon  the  fame  Subject. 

NOW,  my  friends,  it  were  not  fit  I  lliould  detain  you,  by 
fpeakingto  thefeveral  fortsof  people  here;  I  fliall  only 
dropafew  words  in  the  general.  1  tbink,if  my  heart  de- 
ceive me  not,  the  great  thing  I  was  helped  to  feek,  fome  time  be- 
fore this  folemnity,  was  not  only  afliftance  to  minifters,  and  to 
my  feif,  fo  as  to  be  carried  through  the  work,  for  I  thought  that 
would  foon  come  to  little  account ;  but  I  would  have  hac}  a  day  of 
power  among  you  that  are  the  people,  that  the  glory  of  the  Lord 
might  fhine  among  you.  And  now,  what  fliall  I  fay?  O  to  whom 
is  the  arm  of  the  Lord  revealed  ?  Hath  the  right-hand  of  the  Lord 
done  valiantly,  even  the  man  of  his  right-hand,  whomheharh 
made  flrong  for  himfelf  ?   Hath  the  Lord  appeared  as  yet  for  as 

much 


192  Christ  the- People's  Covenant. 

much  of  the  work  as  is  over  ?  or  fliall  we  expeil  that  he  will  ap- 
pear in  the  work  that  is  yet  to  follow?  or  fliall  our  prayer  jufl: 
only  return  to  our  bofom  again  ?  I  would  ask  you,  what  welcome 
entertainment  hath  Chrifl:,  the  Father's  gifted  covenant,  gota- 
mongyouthis  day?  He  hath  given  him  for  a  covenant  of  the 
people,  and  who  of  all  the  people  have  welcomed  the  Father's 
gift?'  I  fear  there  are  many  fools  here,  that  have  a  price  in  their 
hand,  but  no  heart  to  the  bargain.  But  to  all  the  defpifers  of 
Chrifl:,  and  all  the  refufers  of  Chrifl  in  Dunfermline  this  day,  in  cafe 
the  Lord  may  catch  you  with  a  word  yet  before  you  go,  I  have 
a  word  to  fay  to  you,  whether  you  have  been  at  the  Lord's  table 
or  not.  Altho'  the  facrament-table  is  drawn,  yet  the  covenant- 
table  is  not  drawn,  it  is  covered  yet,  and  Chrifl  is  the  feafl  that  is 
fet  upon  it,  and  you  are  all  welcom.e;  for  all  that  have  eaten, 
there  is  bread  enough,  and  to  fpare,  in  his  Father's  houfe.  Chrifl: 
as  the  covenant  is  off*ered  to  you,  man,  to  you,  woman,  to  you  that 
are  before  me,  and  behind  me,  and  round  about  me  in  every  cor- 
ner of  this  place ;  tho'  I  do  not  fee  you,  yet  God's  eye  is  upon  you, 
and  his  word  is  dire6led  to  you  :  Yea,  this  covenant  is  directed 
and  offered  to  you,  he  is  the  people's  covenant;  let  the  people 
come,  be  who  they  will,  even  the  vileft  monfter  of  fin  out  of  hell ; 
God's  giving  him  in  this  Gofpel,  is  your  warrant  for  taking  him: 
And  if  you  will  not  hearken  to  this  Gofpel-offer  of  Chrifl  for  a 
covenant  to  you,  I  charge  you,  in  God's  name,  and  as  you  will  an- 
fwer  at  his  tribunal,  to  declare  before  him  and  your  own  confci- 
ences,  what  ye  have  to  fay  againft  him:  Is  it  that  you  are  not 
holy  ?  Nay,  you  fliall  not  have  that  to  fay,  for  to  the  unholiefl: 
foul  here  this  covenant  is  offered,  for  this  end,  to  make  you  holy ; 
and  never  fliall  you  be  holy,  till  you  come  and  accept  of  it.  Is  it 
that  you  have  not  grace  to  come  ?  Why,  man,  when  this  cove- 
nant is  offered,  Chrifl  and  all  the  graces  in  him  is  offered ;  and 
among  the  reft,  grace  to  draw  you :  And  if  you  will  not  put  away 
this  grace  from  you,  it  will  take  hold  of  you.  Is  your  objection 
this,  I  fear  my  unbelief,  enmity  and  ill-will,  put  away  all  that 
grace?  Why,  that  is  the  thing  mofl  to  be  feared;  and  yet,  if  that 
be  indeed  your  fear,  there  is  the  lefs  ground  of  fear ;  for  this  co- 
venant is  offered  to  you,  to  takeaway  your  ill-will  and  enmity. 
Are  you  content  to  have  God's  gifted  covenant  for  that  end.^ 
Really  I  know  not  what  good  thing  it  is  in  all  the  world  that  you 
want  or  need,  but  what  is  offered  to  you  in  this  covenant,  for 
Chrifl  is  the  all  of  the  covenant;  andhe,  who  is  the  all  of  it,  is  all 
in  all :  And  therefore  I  charge  you  again,  before  you  bid  him  fare- 
wel,  to  declare  what,^^ou  have  to  fay  againft  him,  whom  God  is 

giving 


Christ  the  People's  Covenant.  193 

giving  for  a  covenant.  Shall  I  take  your  filence  for  a  confelTion, 
that  you  have  nothing  to  fay  againfl  him  ?  Then,  byihegloryof 
God,  Father,  Son,  and  Holy  Ghoft,  by  the  eternal  falvationof 
your  immortal  fouls,  by  all  the  joys  of  the  redeemed,  and  torments 
of  the  damned,  I  charge  you  all,  and  everyone  of  you,  towel- 
come  the  covenant  of  the  people  that  God  is  giving,  and  that  by 
your  hearty  faying,  even  fo  I  take  him,  as  the  Father  oiFers  him 
in  the  Gofpel,  to  be  a  whole  covenant  to  me,  to  do  all  my 
work  in  me,  and  for  me. 

What  fay  you,  drunkard,  fwearer,  whoremonger,  fcarlet-co- 
loured  iinner  in  Dunfermline  ?  what  fay  you  communicant  and 
fpc6lator?  It  may  be,  the  thing  that  keeps  you  back,  is,  O  lam 
umvorthy  to  have  him.  True ;  but  unworthy  monfler  of  hell  as 
you  are,  if  you  think  him  worthy  to  be  received,  I  charge  you 
again,  by  all  the  blood  that  he  flied  at  Jemfalem,  and  by  all  the 
bowels  ofcompalTion  that  move  within  him,  that  you  do  not  re- 
fufe  him,  but  welcome  God's  gift,  welcome  God's  fent  ;  faying, 
Blcffed  is  he  that  comet  h  in  the  name  of  the  Lord.  If,  after  all,  you  are 
faying,  flay,  a  little.  Sir,  let  me  take  it  to  advifement  for  fome 
days  j  no,  no,  men  and  women,  I  have  no  commilTion  to  allow 
you  a  day,  or  an  hour's  delay ;  To  day  ify£  mil  hear  his  voice^  harden 
not  your  heart :  If  you  refufe  to  day,I  know  not  but  you  may  be  in  hell 
to  morrow.  What  if  the  next  hour  the  breath  fliould  go  out  of  your 
body  ?  and  if  your  foul  be  removed  out  of  your  body  before  it  flee 
in  to  Chrift,  you  are  gone,  you  are  undone  forever  and  ever.  If  God's 
.omnipotent  grace  and  almighty  power,  which  only  can  make  you 
willing  to  accept  of  his  offer,  be  not  accompanying  this  call,  he 
needs  not  our  apology.  He  is  the  fovereign,  that's  obliged  as  a 
debtor  to  none  but  himfelf,  and  his  own  pleafure,  and  his  Son's 
righteoufnefs  ;  yet  flill  you  are  obliged  to  obey  his  call,  and  your 
wilful  rejecting  is  inexcufable.  And  therefore,  if,  after  a'l,  this 
^\\Ui{  Go{\  for  a  covenant  of  the  people, ht^Li^ued  by  you,  you  not 
bein^;  content  tiiat  Crod  fliould  rend  and  tare  the  old  contra6l  that 
v/asbeiwixtyouandyour  Juft,  but  efteeming  it  above  this  cove- 
nant, bccwixr  God  t\\&  giver,  and  you  the  rcfufer,  be  it  ;  let  him 
and  you  reckon  together,  I  hope  I  am  free  of  your  blood  this  day  ; 
for  there  wi'i  be  blood  in  the  cafe.  Ifyou  will  not  have  the  blood 
of  the  evei  lafling  covenant  to  wafli  you,  to  juflify  you,  to  fanftify 
and  fave  you,  n(  ir  be!ie\  e  that  God  gives  it  to  you  to  be  received 
for  thar  end,  then  rhcre  will  be  blood  for  blood  :  He  that  belicveth 
not,fhaU  be  damned.  Remember  what  a  free  offer  of  Chrifl:  you  have 
got  thii.  day  ;  you  have  nothing  to  pay  for  this  covenant,  I'll  give 
thee  for  a  covenant  ,•  you  have  nothing  to  pay  for  a  pardon,  the 

O  condition 


194  Christ  the'  People's  Covenant. 

condition  of  the  covenant  is  fulfilled  by  Chrift,  and  in  it  is  a  full 
payment  of  all  debt  ;  and  therefore,  fo  freely  is  the  pardon  and 
life  offered  to  you  that  you  cannot  have  it  till  you  have  nothing  to 
pay  for  it.  See  how  the  creditor  deals  with  the  debtor  in  the  pa- 
rable, Luke  7.  42.  fVhen  they  had  nothing  to  pay,  he  frankly  forgave 
them  both.  Now,  the  legal  old  covenant-heart  of  many  fays,  with 
the  wicked  fervant,  Lord,  have  patience  with  me,  and  I  will  pay  thee 
all ',  I  will  grow  a  better  man,  I  will  fall  a  repenting  and  reform- 
ing, and  then  I  hope  God  will  pardon  me  :  That  man  hath  fome- 
thing  to  pay,  at  leafl  he  fancies  fo,  and  therefore  he  hath  no  for- 
givenefs.But  when  a  poor  foul  is  brought  to  this,0,I  have  nothing 
to  pay  ;  if  I  be  the  payer  of  my  own  debt,  it  will  never  be  paid  for 
me;  the  debt  of  fatisfaftion  will  never  be  paid  for  me  ;  the  debt 
ofobedience,  the  debt  of  duty  ;  I  have  nothing  to  pay  my  debt ; 
3iay,  not  the  leaft  farthing  of  the  debt,  were  it  but  a  good  tho't,  it 
can  never  be  paid  by  me.  Why  then,  that  man  ftands  fair  for  a  full 
remifiion,  according  to  this  free  covenant ;  fFhen  they  had  nothing 
to  pay,  he  frankly  for  gave  them  both.  Are  you  for  this  new  covenant- 
way  of  it,  to  come  and  bring  nothing,  and  get  all  freely  oat  of  the 
covenant  that  belongs  to  grace  and  glory,  debt  and  duty,  happi- 
nefs  and  holinefs  ?  Now,  what  fliall  1  fay  to  God,  when  I  go  back 
to  my  clofet,  where  I  was  pleading  the  laft  week,  that  he  would 
Ihew  his  glory,  and  draw  fome  of  you  to  himfelf  ?  Shall  I  go  with 
a  complaint  upon  you,  and  fay.  Lord,  they  will  not  come  ;  they 
prefer  their  bafe  lufts  to  the  glorious  Lord  Jefus ;  the  drun- 
kard prefers  his  cups  to  thee  ;  the  whoremonger  prefers 
his  whoredom  to  thee  ;  the  covetous  man  prefers  the  world 
10  thee  ;  the  legalifl  prefers  his  own  righteoufnefs  to  thee  ? 
Shall  we  complain  to  this  purpofe  ?  or,  will  you  give  occaflon  to 
Chrifl  to  complain  upon  you  to  his  Father  ,•  faying,  Father,  thou 
didfl  give  me  to  be  a  covenant  of  the  people,  but  yonder  is  a 
people  in  Dunfermline,  that  care  not  for  me,  and  defpife  thy  gift ; 
Theywillnotcoinetome,that  they  might  have  life.  O  will  not  the 
Father  frown  upon  you,  when  the  Son  complains  upon  you  ? 
And,  0,Ifyou  continue  ofthat  mind,  he  will  frown  you  to  hell. 
ButO  may  we  hope,that  fome  at  leafl  have  fubfcribed  their  names 
to  the  covenant  this  day  ?  We  would  go  back  to  God  with  a  fong 
of  praife  in  our  mouths,and  glorify  his  name  for  the  wonder  of  his 
grace;  yesi,ifImayfoexprefsit,  Chrifl  would  with  a  glad  heart, 
Ihew  his  Father  the  copy  of  the  covenant  that  you  have  figned, 
and  that  was  offered  and  direfted  to  you,as  to  the  Gentiks,to  thefe 
that  were  under  darknefs,blindnefs  and  bondage,  andinthepri- 
fon  of  fin,  death,and  wrath.  Will  not  the  Father  bepleafed^when 

the 


Christ  the  People's  Covenant.  195 

the  covenant-roll  is  read  over,  with  the  names  of  all  the  fubfcri- 
bers  and  aflenters  to  the  covenant,  and  your  name  among  the 
reft?  There  is  one  that  fubfcribed  his  name  thus,  I,  one  of  the 
people,  one  of  the  Getitiles ;  I,  one  of  the  blind  and  bound  prifon* 
ers,  alTenting  and  confenting.  Well,  may  God  fay,  Was  not  the 
covenant  diredted  and  offered  to  the  people  of  that  name  ?  Yes, 
Father,  it  was.  Why  then  let  the  name  ftand  there  regiftrate  to 
eternity, it  fliall never  be  blotted  out  for  me;  him  that  cometh 
I  will  in  no  wife  call  out.  Since  they  had  no  better  name  to  fign 
withal,  than  the  name  of  fmner,  apoftate,  back-flider,  criminal, 
leper,  blackamore,  flave,  and  hell's  drudges ;  yet  afTenting  and 
confenting  to  this  covenant,  this  covenant  that  they  have  fubfcri- 
bed, fhallmake  their  names  better  than  that  of  fons  and  daugh- 
ters. They  fliall  have  a  name  among  the  living  in  Jerufalem, 
even  a  new  name,  and  the  white  ftone,  that  no  man  knoweth  but 
hethatreceiveth  it.  Now,  as  we  have  a  commilTion  from  the 
Lord  to  tell  you,  that  you're  welcome  to  him ;  fo,  O  fliall  we 
have  a  commiffion  from  you,  to  tell  him  that  he  is  welcome  to 
you  ?  Since  God  the  Father  declares,  that  you're  welcome  to 
his  Son,  faying,  /  mil  give  him  for  a  covenant  of  the  people ;  (liall 
we  go  and  tell  him,  O  God  and  Father  of  our  Lord  Jefus  Chrifl, 
yonder  people  have  taken  thee  at  thy  word,  and  are  faying  in 
their  hearts,  thy  Son  is  welcome  to  them?  Oif  Chrifl:  and  you 
welcome  one  another  this  day,  whether  it  be  the  firil  welcoming 
tofomeof  you,  or  a  confirmed  welcoming  to  others,  if  he  and 
you,  I  fay,  be  welcoming  one  another  this  day,  glory,  glory  to 
God,  that  ever  this  day  dawn'd.  Eternity  will  be  duration  little 
enough  to  praife  him  for  this  day.  Glory,  glory  to  God  for  the 
three  happy  meetings ;  glory  to  him  for  the  happy  meeting  be- 
twixt the  divine  and  human  nature  in  one  perfon,  that  is  the  glo- 
rious perfon  given  to  be  a  covenant  to  you  ,•  glory  to  him  for  the 
happy  meeting  betwixt  juftice  and  mercy,  who  havekifs'd  one 
another,  and  faid,  we  are  both  pleafed,  and  are  honoured  by  him, 
who  is  given /or  f^^  covenant  of  the  people;  and  glory  to  him  for 
the  happy  meeting  betwixt  the  Saviour  and  the  fmner;  betwixt 
the  covenant  and  the  people ;  is  it  a  meeting  indeed  ?  Hath  the 
Lord  God  of  the  Hebrews  met  with  you  in  Dunfermline  ?  Hath 
the  covenant  taken  hold  of  your  hearts?  O glory  to  him  then, 
for  it  is  a  meeting  never  to  part,  the  covenant  will  never  quit  the 
hold  again  ,*  and  therefore,  as  you  have  received  Chrifl,  fo  walk  you 
in  him ;  as  you  have  received  God's  gifted  covenant,  fo  make  ufe 
of  it  and  improve  it.  When  you  find  you  have  no  righteoufn efs, 
look  to  the  covenant  to  furnifli  you,  for  his  name  (liall  be  called 

O    2  THE 


ig6  Christ  the  People's  Covenant. 

THE  Lord  our  Righteousness.  When  you  find  you  have  no 
llrength,  look  to  the  covenant  to  furnifh  you;  for  it  fays.  My 
Jhength/hall  beperfe^  in  thy  weaknefs.  When  you  find  you  have 
no  fife  nor  hvelinefs,  look  tn  che  covenant  to  furnifli  you ;  for  it 
fays,  /  am  the  refurreStion  and  the  life.  When  you  find  little  of 
the  Spirit's  infiuences,  look  to  the  covenant  to  furniili  you  ;  for 
it  fays,  i  will  pour  water  upon  him  that  is  thirjly^  and  floods  upon  the 
dry  ground.  When  you  find  you  have  muchlin  and  guilt  in  and 
about  you,  look  to  the- covenant  for  pardon  ;  for  it  fays,  7, 
even  I,  am  he  that  blottethout  thy  tranfgrejjions  for  my  name's  fake. 
When  you  find  your  lufts  and  corruptions  to  be  powerful  and  pre- 
valent, look  to  the  covenant  for  mortification ;  for  it  fays.  Sin 
/hall  not  have  dominion  over  you,  for  ye  are  not  under  the  law,  but  under 
grace.  When  you  find  little  or  no  holinefs  taking  place  in  your 
hearts  and  ways,  look  to  this  holy  covenant,  and  it  will  make  you 
more  holy  than  ever  the  covenant  of  works  could;  for  this  cove- 
nant of  grace  does  prefentthe  law  with  a  perfect  holinefs,  whe- 
ther you  take  it  as  the  law  of  works,  or  a  rule  of  life  in  the  hand  of 
a  Mediator.  As  the  law  is  a  covenant  of  works,  the  believer 
hath,  by  this  covenant,  a  perfeft  holinefs  in  his  hand,  a  divine 
righteoufnefs  anfwering  to  that:  And  as  the  law  is  a  rule  of  life 
in  the  hand  of  Chrift,  the  believer  hath,  by  this  new  covenant, 
aperfeft  holinefs  alfo,  not  only  by  vertueof  his  union  to  Chrifl 
the  fountain  of  holinefs ;  but  in  hisown  perfon,he  hath  a  perfefti- 
on  of  parts  here,  and  a  perfection  of  degrees  hereafter.  But  as 
to  this  perfe6lion  of  parts  in  time,  it  is  indeed  many  times  fo  low, 
that  the  believer  can  hardly  difcern  it.  Why,  may  one  fay,  the 
thingthat  frightens  me,  is,  left  I  be  a  pra6lical  antinomian^  and  a 
Gofpel  hypocrite :  becaufe,  though  I  think  my  heart  goes  in  to 
the  ofi'er  of  Chrift  as  a  covenant,  yet  I  can  never  find  the  power- 
ful and  fanftifying  virtue  of  this  covenant,  to  defi;roy  my  lufls 
and  corruptions,  butfi:ill  iniquity  prevails  againffcme  :  And  can 
I  take  comfort  in  the  covenant,  in  that  cafe,  without  abufing  free 
grace  to  licentioufnefs  ?  For  clearing  this,  I  Ihall  only  fay  to  you, 
that  if  you  can  nourifhand  cherifii  fin,  and  yet  take  comfort  in 
the  covenant,  that  comfort  is  fufpicious,  and  flows  from  a  fancy, 
and  not  from  the  faith  of  God's  operation;  for  he  that  hath  this 
hope,  purifieth  himfelf,  even  as  God  is  pure.  Faith  purifies  the 
heart,  wherever  it  is  in  exercife ;  and  to  take  comfort  in  or  from 
the  covenant,  and  yet  takepleafureinfin,  at  the  fame  time,  is  a 
dream,  and  a  delufion  that  the  believer  cannot  be  under,  unlefs  he 
beinafitof  temptation.  But  as  to  fin  prevailing,  fin  may  prevail 
againll  a  believer,  and  yet  he  may  have  comfort  in  the  covenant ; 

as 


Christ  the  Peoples  Covenant.  197 

ri'i Da'ijidh2^A\Y\\Qr\\\c{^js^imqidtks prevail  agairijl  me  ;  they  are 
ngainft  my  will,  againft  my  heart,  againft  my  prayers,  and  againft 
my  inclinations  ,•  and  he  immediately  adds,  As  for  our  traiifgref 
fions,  thou  ii'ilt purge  them  aivay  Pfal.  6s.  3.  But  thou,  poor  Ibul, 
that  fays  you  never  found  the  fanftifying  virtue  of  the  covenant ; 
why,  did  you  never  get  grace  to  wrellle  againft  fm  ?  that  is  fome 
virtue.  Doth  prevalency  of  fm  never  humble  you  to  the  duft? 
that  is  fome  virtue.  Do  you  fee  and  lament  your  own  unholinefs  ? 
that  is  fome  virtue. Doth  the  fenfe  and  feeling  of  the  power  of  fin, 
never  make  you  long  for  complete  viclory  and  freedom  from  fin  ? 
that  is  fome  virtue.  Did  the  power  of  a  body  of  death  never  make 
you  look  upon  yourfelf  as  wretched,  faying,  0  I'jretched  perfon 
that  I  am,  u'ho  ixiill  deliver  me  from  hi  that  is  fome  virtue.  Did 
the  prevalency  of  fin  never  drive  you  to  the  blood  of  Chrift,  tlie 
fountain  open  for  fin  and  for  uncleannefs?  that  is  fome  virtue. 
Are  you  never  glad  of  any  viftory  you  got  over  your  corruption  ? 
yea,  that  is  fome  virtue. '  How  do  you  find  it  with  you,  when  the 
light  of  the  covenant  is  fliining  on  your  foul?  Do  you  not  find 
your  heart  rifingagainfi:  fin?  then  that  is  fome  virtue.  Howdo 
you  find  it  with  you,  at  times,  when  iniquity  is  prevailing?  Do 
you  not  find  yourfelf  uneafy,  and  out  of  your  element,  till  the 
Lord-return  ?  that  is  fome  virtue.  Do  not  you  deny  the  fanfti- 
fying  virtue  of  the  covenant,-  and  what  can  be  the  reafonofit, 
that  even  though  you  fignthe  covenant,  and  go  into  it,  yet  you 
findfo  little  of  its  powerful  fanftifying  virtue?  I'll  tell  you  one 
reafonof  yourficklenefs  and  inconftancy  this  way  :  It  may  be, 
when  you  figned  the  covenant,  you  put  not  your  name  at  the  fooc 
of  the  bond,  but  fet  your  name  too  far  up,  as  if  you  were  a  party 
covenanting ;  you  are  to  fign  as  a  party  confenting,  but  not  as  a 
party  contra61ing.  The  covenant  was  drawn  up,  and  figned  by 
two  unchangeable  parties  from  eternity,  the  Father  and  tlie  Son; 
and  you,  forfooth,  would  have  your  name  in  the  midll  of  the  con- 
tract, as  if  you  were  promifing,  and  contra6ling  fomething  for 
your  part  conjun6lly  with  liim,  who  is  thefirfi:,  and  the  lad,  and 
the  all  of  the  covenant.  Remember  you  arc  but  a  poor  aflenter 
at  thebefi,  and  therefore  put  your  name  lower  down;  for  your 
workis  julVto  do  nothing,  but  to  confcnt  to  take  him,  to  do  ail 
your  work  in  you,  and  for  you ;  for,  fays  the  Lord,  in  my  context 
here.  My  glory  ivill  I  not  give  to  another.  He  accounts  it  the  fi.aiT- 
dingof  his  glory,  to  perform  all  that  is  within  the  covenant;  and 
he  will  not  letany  footy  fcullionof  hell,  like  you,  or  me,  count 
our  doits  among  his  gold.  The  higher  place  that  you  take  for 
your  name  in  the  covenant,  the  more  lickle  are  you  ;  but  the 

O  3  lower 


ipg  Christ  the  People's  Covenant. 

lower  place,  the  more  liable :  Therefore^  when  you  fign  the  co- 
venant a-new,  put  your  name  further  down,  below  his  who  is  the 
covenantor  the  people,*  let  him  be  the  all  of  the  covenant  to 
you,  the  worker  of  all  your  work,  and  you  but  an  on -waiter  ;  for 
his  glory  he  will  not  give  to  another.  Perhaps  fome  may  be  fay- 
ing, OSir,  the  thing  that  fears  me  at  this  occafion,  is  this,  I  am 
put  all  in  confufion,  with  the  differences  that  are  among  you  that 
are  minifrers.  What  do  I  know,  but  the  reproach  of  a  new 
fchemedots  juflly  belong  to  fome  of  you,  and  that  I  may  be  in  a 
delufion  ?  Whatdol  know,  but  your  way  of  opening  the  cove- 
nant of  grace  may  be  fuch  as  others  will  call  an  enemy  to  theiaw, 
and  to holinefs  ?  Why,  what  llialllfayto  you,  poor  thing?  Lee 
God  be  true,  and  every  man  a  liar.  The  Lord  forbid  that  we 
ihould  fpeak  wickedly  for  God,  and  talk  deceitfully  for  him. 
\^  there  be  any  perfon  here,  that  never  found  this  do6trine 
of  grace  have  any  other  tendency  than  to  lead  them  to  li- 
centioufnefs,  I'll  pawn  my  life,  that  he  is  not  a  believer,  but  a 
perfon  ignorant  of  the  myfleryof  theGofpel.  But  what  fay  you, 
believer,  cannot  your  experience  bear  witnefs  for  God,  and  his 
gracious  covenant,  that  however  vile  and  unholy  you  findyour- 
felftobe,  yet,  when  the  new  covenant  cord  of  free  grace  is  wxTV^t  ^' 
bout  your  heart,  does  it  draw  you  to  the  love  of  fin,  or  to  th^  love 
of  holinefs'?  The  more  lively  faith  you  have  of  Chrifl's  being  your 
treafure,  your  righteoufnefs,  your  covenant,  your  all,  for  debt 
and  duty  both,  do  you  not  find  holinefs  the  more  lovely  to  you, 
and  his  love  conflraining  you  the  more  to  delight  in  his  fervice? 
Let  the  worn  of  God,  and  the  experience  of  all  thefaints,  in  an  a- 
greeablenefs  thereto,  decide  matters  of  this  fort.  But,  O  poor 
believer,  do  not  caft  out  with  Chrift,  tho'  even  many  of  his  friends 
lliould  caft  out  with  one  another ;  be  not  Humbled  in  a  day  of  re- 
proaches and  offences  ;  hlejfed are  they  that  fimll not  be  offended  at 
Chrifi: ;  let  your  hearts  go  in  to  the  offer  of  Chrift  as  a  covenant, 
to  make  you  both  holy  and  happy.  Now  if  you  have  got  little  this 
day,  leave  the  complaint  upon  yourfelves,  for  God  and  his  ordi- 
nances are  not  to  blame  ;  your  iniquities  do  feparate  betwixt  you 
and  your  God  :  And  yet,  fay  not  you  have  got  nothing,  if  you- 
have  got  but  a  crumb,  "for  that  portends  that  there  is  more  coming 
in  the  Lord's  time  and  way.  Why,  what  is  a  crumb?  If  you  be 
made  more  humble  than  you  was,  that  is  a  crumb.  Have  you  got 
more  light  into  the  covenant  ?  thatisa  crumb.  Have  you  got 
more  defire  after  Chrifi  ?  thatis  acrumb.  Are  you  longing  more 
to  be  free  of  fin,  and  like  unto  Chrift?  that  is  a  crumb.  Have  you 
got  fo  much  as  gives  you  a  ftomach  for  anoth^  marriage- fup- 

per? 


Christ  the  People's  Covenant.  199 

per  ?  that  is  a  crumb.  If  you  have  got  not  fo  much  as  a  crumb, 
believer,  it  may  be  waiting  for  you  in  a  clofet,  or  a  fecret  cor- 
ner ;  and,  in  the  mean  time,  the  Lord  may  be  calHng  you  to 
refleft  upon  fome  old  long  fince  experience,  when  you  get  a 
more  fenfible  gripe  of  the  covenant  than  now  ;  and  to  live  by 
faith,  and  wait  at  wifdom's  door.     And  you  that  have  been  fed, 
and  feafled  this  day,  O  refolve,  through  grace,  henceforth,  a 
flated  war  againfl  all  Chrift's  enemies  within  you,  and  without 
you  ;  and  do  all  you  can,  to  keep  the  ground  you  have  gained  up- 
on enemies  ;  and  fit  not  down  fecure,  otherwife  Satan  will  foon 
trip  up  your  heels.  Ly  not  down  to  (leep  after  meat,  for  God 
hath  fed  you,  to  run  the  race  that  is  fet  before  you,  and  to  flrive 
whofhall  run  fafteft  in  the  way  to  heaven,  Folhwing  Chvijl  the 
fore-nmner  ;  you  are  to  follow  none,  but  as  they  follow  Chrift  : 
The  moft  godly  minifters  are  but  limited  examples ;  you  are  to 
follow  them  fo  far  as  they  follow  Chrift,  but  no  farther.  Be  ye  fol~ 
towers  of  me  (faid  Paul)  as  I  am  of  Chrift  :  Take  the  word  of  God 
for  your  rule,  and  gofpel-truth  for  your  ftandard,  and  the  rather 
that  there  are  many  in  this  generation, who  M'ould  be  content  that 
fomegofpel-truthswercfcrapedout  of  the  Bible  ;  but  let  your 
prayer  be.  Lord,  fend  forth  thy  light  and  thy  truth,  that  they  may  guide 
me.  Inaword,  your  life  mull  be  a  living  by  faith  upon  the  cove- 
nant, the  unchangeable  covenant,  that  is  eftabliflied  betwixt  two 
unchangeable  parties,  the  Father  and  the  Son.  Here  is  a  fure 
ground  of  faith  ,•  whereas  the  reafon  of  your  daggering  is,  be- 
caufe  you  put  in  your  felf  as  the  one  party,  who  are  but  a  changel- 
ing that  changes  every  touch  ,•  but  it  is  concluded  betwixt  two 
unchangeable  parties,  whereof  none  of  them  ever  rues  the  bar- 
gain. O,  fays,  the  poor  foul,  tho'  I  have  been  helped  toconfent 
to  this  covenant,  and  fubfcribe  it  with  all  my  heart,  yet  I  fear  I 
play  the  devil,  and  my  heart  break  loofe  again.     Yea,  it  may  be 
fo  ;  but  this  covenant  fays,  I'll  have  you  to  heaven,  if  you  were 
even  a  devil ;  I'll  draw  you  back  again,  tho'  you  were  even  in 
the  very  mouth  of  hell  :  And  I  think,  you  will  find  he  hath  done 
fo  heretofore,  believer,  when  you  thought  you  fo  far  down  in  the 
pit,  that  the  Lord  would  never  return  again  to  lift  you  up  ;  he 
hath  returned,  and  furprifed  you,  and,  it  may  be,  has  done  fo  at 
this  occafion.     O  blcfs  him,  and  ferve  him,  and  improve  his  co- 
venant ;  yea,  let  me  tell  you,believer,  you  having  embraced  the 
covenant,  it  lies  upon  God's  honour  to  keep  you,  becaufe  he 
ftands  engaged  to  his  Son  ;  this  word  of  honour  is  pafi:. 

Some,  it  may  be,  are  dill  qiieftioning  their  right  to  believe. 
their  right  to  take  Chrift,  their  right  to  fubfcribe  to  this  cove- 

O  4  nanc 


200  Christ  the  People's  Covenant.  -II: 

nant ;  they  fland,  as  it  were,  at  the  back  of  the  door,  faying, 
what  right  have  I  V  Indeed,  if  you  were  a  party  and  aftor  in  this  ^ 
covenant,  you  might  fpeak  at  that  rate  ;  but  that  you  are  not,  you 
are  only  to  be  affenter  and  confenter.  Your  legal  heart  dreams 
alvvaysthatGod  will  not  accept  of  you,  unlefs  you  do  fo  and  fo  : 
Butknovv  that  God  andChriftdoallhere  ;  and  they  have  bound 
themfelves,  by  this  covenant,  to  do  all  :  Andif  you  willdoany  J 
rhing,  flay  till  you  be  able  to  do  more  than  God  hath  done,  than 
Chriil  hath  done  ;  and  that  will  never  be.  God  engaged,  in  this 
covenant,  to  hold  Chrift's  hand,  and  to  uphold  him  in  the  work  of 
redemption  ;  the  Father  bears  equal  burden  in  the  work,  and  all 
the  three  perfons  of  the  glorious  1  "rinity  hath  one  equal  will  to  it ; 
and  therefore,  feeing  a  Trinity  hath  done  it,  the  work  is  com- 
jDlecely  done.  O  what  fools  are  they  then,  that  refufe  to  join 
in  with  this  covenant,  becaufe  of  their  own  fliort-coming,  and 
becaufe  they  cannot  do  fo  and  fo  ?  Why,  you  can  do  all  that  you 
are  bound  to  do  in  this  covenant,  and  that  is  juft  nothing  at  all ; 
for  Chrift  is  the  covenant,  and  the  all  in  all  of  it.  If  ever  you  do 
any  thing  acceptable  in  God's  fight,  it  is  the  covenant  of  grace 
that  does  it  in  you.  But  now  as  to  your  right  to  come  to  this  cove- 
nant, whati'ight  would  you  have,  but  much  mifchief  and  mifery, 
to  be  a  right  on  your  part  ;  and  the  offer,  call  and  command  of 
heaven,  to  be  a  right,  on  God's  part  ?  There  is  all  the  right  to  be- 
lieve that  I  know.  You  would  have  a  right  founded  on  fome 
righteoufnefs  of  your  own  ,•  you  would  have  in  your  clouted 
clokc  with  his  fair  robe  5  but  God  will  have  none  of  your  black- 
ned  righteoufnefs.  The  right  is  now,  welcome,  hard  heart,  to 
get  foftening  grace  out  of  this  covenant ;  welcome,  guilty  foul, 
to  get  pardoning  grace  out  of  this  covenant  ;  welcome,  filthy 
finner,  to  get  fanilifying  grace  out  of  this  covenant  ,•  welcome, 
chief  of  finners,  finner  above  all  finners,  welcome,  to  come  and 
get  falvation  out  of  this  covenant.  Will  you  then  object,  and  fay, 
O I  cannot  turn  from  fin,  and  1  mufi:  do  that  before  I  come  ?  Why 
rnan,wi]l  you  tell  me,who  but  the  devil  taught  you  to  take  Chrifl;'s 
room,  and  to  take  his  work  and  employment  out  of  his  hand  ? 
His  name  is  Jefus,  becaufe  he  faves  from  fin.  O  let  him  in,  and 
he  will  fpeak  for  himfelf  ;  he  will  fay  to  the  devil,  fi:and  by,  for  I 
have  broken  your  head  ;  he  will  fay  to  fin,  ftand  by,  for  1  have 
condemned  you  by  the  facrifice  ofmyfelf  :  Hecondemn'd  fin 
in  the  fieili.  Yea,  he  will  fay  to  jufi:ice  let  me  through  toheaven, 
with  aj]  my  ranfomed  at  myback  ,'  for  I  have  given  you  full 
fatisfaclion.  O  let  him  fpeak  for  himfelf.  Chrift  hath  got  the 
management  of  all  about  the  covenant ;  and  when  we  take  hiL:.. 

we 


Christ  the  People's  Covenant.  2or  I 

we  take  holinefs  with  him,  we  take  perfedl  holinefsinhimfor  ^ 

juftiilcation,  and  we  get  an  imparted  holinefs  from  him  for  San6li- 

fication.     Whatisthereafonofyour  wantofliolinefs  ?  Becaufe 

you  do  not  take  Chrift  ?  What  is  the  reafon  that  fome,  who  take 

Clirift,  have  httle  holinefs  about  them  ?  Even  becaufe  they  take 

him  very  aukwardly,if  I  may  fo  callit,  they  take  himbackward- 

]y.     Ifwe  were  better  at  taking  what  God  gives,  we  would  find 

more  holinefs  fpringingup  ,•  whole  taking  of  him  would  make 

whole  holinefs  to  you,  but  your  broken  taking  of  him  makes 

broken  holinefs.     O  he  is  the  performer  of  the  covenant,  and 

the  performance  itfelf,  the  doer  of  all  our  work  in  us  and  for  us  : 

And  ifour  taking  him,  and  believing  on  himj  were  more  perfect, 

our  holinefs  would  be  more  perfeft  too  ;  for  faith  purifies  the 

heart.     A  poor  lean  faith  makes  poor  lean  obedience  and  fanc- 

tification.    O  if  you  could  get  Chril!:  once  in  your  arms,  you  get 

all  that  the  Father  hath  promifed:  But,  poor  foul,  the  beft  way 

for  you,  when  you  find  your  own  weaknefs  and  wickednefs,  and 

fear  the  Father's  wrath,  is  to  take  Chrift,  as  it  were,  and  fliut  him 

into  the  Father's  arms,  and  that  will  pleafe  him.     When  you  gee 

Chrift  in  your  arms,  you  want  no  more,  you  have  all  you  need  ; 

and  v/hen  God  the  Father  gets  Chrift  in  his  arms,  he  wants  no 

more,  he  hath  all  that  he  feeks ;  This  is  my  beloved  Son,  in  ivhoui 

1  am  well  pJeafed. 

Know  this  covenant,  as  it  is  inlarged  upon,  in  the  text  and  con- 
text, (i .)  It  is  a  covenant  for  light,  a  light  to  the  Gentiles.  Chrift  is 
the  wifdom  and  light  of  poor  fouls,  and  teaches  them  all  the  good 
leftbns  that  they  learn  ;  What  leftbns  ?  Why,  he  tells  them  that  is 
the  way  to  heaven,  faying,  lam  the  'imy ;  he  preaches  himfe!f,and 
it  becomes  him  well  fo  to  do  :  He  (hews  them  how  a  man  is  made 
full,  by  emptying  himfelf;  IVhenlam-Jocak,  thcnlamjlrong.  If 
any  fay,  Fll  domy  part  of  the  covenant,  he  his  part,  why  that  is 
all  wrong;  if  you  make  him  not  the  all  of  the  covenant,  you 
make  him  nothing.  He  teaches  a  man  how  to  difcern  his  voice. 
My  /beep  hear  my  mice.  He  caufes  them  to  difcern  a  fpiritual 
preaching,  a  gofpel-preaehing,  a  fpiritual  prayer,  a  fpiritual 
exercife.  Some  will  tell  us,  it  is  the  great  and  the  learned  folk  of 
the  world  that  know  preaching  beft;  yea,  fome  learning  may 
make  them  know  how  words  clink  together;  but  he  who  istiie 
light  of  theCentiles  m^kcs  all  whom  hefavinglyenVi^lncns^to  know 
his  voice  in  a  preaching.  The  fpiritual  man  judges  all  things:  he  tea- 
ches themto  read  God's  will  out  of  a  providence,  and  to  fee  more 
of  God  in  fome  providences,  than  others  fee  in  all  his  ordinances ; 
he  teaches  them  to  make  ufe  of  the  enemies  weapons  again  ft 

themfelves. 


202  Christ   the  People's  Covenant. 

themfclves.  Why,  fays,  Satan,  will  fuch  a  vile  thing  as  thou  art, 
come  to  Chrift?  Yea,  fays  the  foul,  becaufe  lam  vile,  I  am  the 
more  fit.  He  teaches  them  how  to  dwell  befide  the  fountain, 
and  how  to  live  near  God;  and  the  man  that  doth  this  cannot 
live  upon  two  prayers  in  the  day.  You  that  never  knew  any 
more  about  prayer,  than  your  morning  and  evening  fet  times  of 
prayer,  it  feems  you  was  never  taught  by  him  that  is  the  light  of 
the  Gentiles.  O  take  him,  and  he  will  teach  you  how  to  cry  Jbba 
Father, d.ud  to  rejoice  and  work  righteoufnefs.  OwhenChrifl 
comes,  and  difcovers  himfelf  to  the  foul,  with  his  royal  robe  on 
him,  that  foul  is  filled  with  joy  and  peace  in  believing. 

(2.)  It  is  a  covenant  for  fight,  to  open  blind  eyes ;  a  man  that  is 
called  Jefus,  opened  mine  eyes,  fays  the  blind  man.     O  there  are 
many  forts  of  blind  people,  that  need  to  goioChn^  for  opening 
their  eyes.    Some  are  blind  Atheifls,  who  fay  in  their  hearts,  there 
is  no  God  ;  they  fee  not  the  majefty  of  God,  they  fee  not  the 
juflice  of  God,  they  fee  not  the  grace  of  God,  B'c.    O  that  they 
were  flocking  to  him,  who  is  the  opener  of  blind  eyes.    Some 
are  blind  civilians,  they  are  very  civil  in  their  walk,  but  as  far 
from  grace  as  the  former  ,•  they  do  not  difcern  the  things  of 
God,  know  nothing  about  cafes  of  confcience ;  there  are  fome 
men's  prayers  and  preaching  they  underftand  not,  if  they  be 
fpiritual  and  evangelical :   The  man  knows  not  himfelf,  but  is 
pure  in  own  eyes ;  his  neighbours,  it  may  be,  will  call  him  a  good 
man,  an  honed  man,  and  he  judges  himfelf  to  be  what  people 
call  him,  and  yet  he  is  a  rebel  and  traitor  to  God ;  he  hath  not 
much  ill  that  men  can  challenge,  but  O  there  are  many  things, 
that  God  can  challenge  him  for.     God  can  fee  his  vice  in  the 
thing  that  he  thinks  to  be  virtue  and  infiocence ;  he  may  pray, 
and  is  content,  and  conceited  to  hear  himfelf  pray,  and  he  fees 
no  fault  in  his  prayers.     O,  have  not  fuch  need  of  Chrifl  to  open 
their  eyes  ?  Some  are  blind  in  the  matters  of  religion,  they  think 
all  their  fins  are  fins  of  infirmity.     No  doubt  we  are  finn.ers,  fay 
they,  and  great  finners,  who  want  their  faults  more  than  we  ?  O 
blind  fouls!  know  thatChrift  is  the  opener  ofblindeyes.There  are 
blind  folk  that  know  their  bodily  cafe,  but  not  that  of  their  fouls ; 
they  obferve  bodily  providences,  but  not  foul  providences ;  they 
know  not  down-caftings&up-rifings  of  foul :  Ogo  to  Chrift,  &he 
will  lee  you  fee.  Some  are  blind  with  refpecl  to  any  diflin6l  know- 
ledge of  the  gofpel,  they  fee  not  the  ground  of  faith;  they  would 
build  their  faith  on  their  little  bit  of  holinefs,  rather  than  onGod's 
holy  covenant,  that  only  can  make  them  holy;  and  hence  their 
holinefs  is  alway  to  feek :  They  fee  not  how  a  man  is  jufliued  in 


Christ  the  Peoples  Covenant.  203 

a  moment,  by  an  imputed  righteoufnefs,  a  righteoufnefs  com- 
plete and  full;  they  fee  not  how  juftification  can  be  complete, 
without  fomewhat  of  their  own,  to  make  it  look  fair  in  God's 
fight:  OfeekintoChrift,  that  he  may  open  your  eyes.  Again, 
many  are  blind  with  refpedl  to  true  faith,  they  cannot  givearea- 
fon  of  their  faith,  they  have  loft  their  text,  and  cannot  give  a 
ground  upon  which  they  believe :  It  may  be,  they  will  fay,  they 
have  believed  all  their  days.  O  ftranger  to  faith!  the  Son  of 
God  is  given  to  be  the  opener  of  blind  eyes,  he  is  a  covenanted 
eye-falve  for  all  blind  folk.     But  then, 

(3.)  It  is  a  covenant  for  liberty,  to  bring  the  prifoners  out  of  the 
prifon-houfe.     The  Son  of  God  is  the  loofer  of  prifoners,  by 
his  covenanted  indenture  with  the  Father,  the  Spirit  of  the  Lord 
God  is  upon  him,  for  he  hath  anointed  him :  Why,  Chrift  knows  all 
the  prifon-houfes,  and  all  the  bands;  he  was  made  like  unto  us 
in  all  things,  fin  only  excepted ;  fuch  a  High  priefl  became  us,  &c. 
Yea,  Chrift  carries  all  the  keysof  thepriibn-houfe;  the  keys  of 
hell  and  death  are  in  his  hand;  he  opens,  and  nonefliuts;  and 
Ihuts,  and  none  opens.     The  devil,  it  may  be,  hath  the  poor 
foul  bound  hand  and  foot  in  the  prifon  ,■  but  in  comes  the  king  of 
nations,  thegingleof  whofe  keys  make  all  the  devils  tremble, 
and  he  orders  the  goalerto  remove  his  chains ;  then.  Dumb  and 
deaffpirit,  I  charge  thee  to  come  out  of  him^  fays  Chrift  to  the  poiTeO: 
man  in  theGofpel :  So  fays  he,  when  he  comes  to  a  loofe  prifoner. 
Thou  wicked  unclean  fpirit,  I  charge  thee  to  come  out ;  thou  co- 
vetous and  worldly  fpirit,  I  charge  thee  to  come  out;  thouathe- 
iftical  unbelieving  fpirit ;  thou  lying  and  fwearing,  thou  drunken 
and  debauched  fpirit,  B'c.  I  charge  thee  to  come  out,  let  that  foul 
go  free;  ^nd  if  the  Son  make  you  free,  then  are  you  free  indeed.     It 
may  be  the  law  hath  the  man  in  chains  ;  for  by  the  law  is  the 
knowledge  and  convi6tion  of  fin.     The  law  comes  and  feeks  his 
mafler's  rent,  faying,  Pay  what  thou  ozvefl ;  and  the  Spirit  of  God 
comes  along  with  the  law,  and  convi6ts  the  man ;  and  he  every 
day  hears  himfelf  proclaimed  a  broken  bankrupt ;  he  is  carried  to 
prifon,  and  there  he  lies  fearing  the  wrath  of  God,  and  the  exe- 
cution of  the  curfe  andthreatningof  the  holy  law:  But  behold, 
the  Son  of  God  comes,  faying,  Open  to  me  the  gates  nf  righteoufnefs^ 
his  name  is  the  Lord  our  Righteousness.     The  law  is  exceed- 
ing broad,  but  there  is  a  righteoufnefs  as  broad  as  it  can  be.   Ma- 
ny are  long  in  this  prifon,  becaufe  they  take  a  threatning,  an  J 
dwell  upon  that;  but  if  you  believe  the  Gofpcl-prGmife,  and  hold' 
to  the  Gofpel-righceoufnefs,  you  Ihallbe  loofed.     Others  dwell 
long  in  this  prifon,  becaufe,  if  they  take  a  promifc,  they  take  a 

'  conditional 


204  Christ  the  People's  Covenant. 

conditional  promife,  and  make  no  right  life  of  it,  fuch  as  that,  To 
you  that  fear  my  name,  floall  the  Sun  of  right eoiifnefs  ar'ife.  There  is 
afweec  promife,  the  Sunof  righteoulhefs  nis  arifing;  but  then 
the  condition  of  fearing  his  name,  that  knocks  oif  their  lingers, 
and  hinders  them  from  applying  it,  becaufe  they  think  they  want 
the  condition :  Therefore,  man,  either  take  an  abfolute  promife 
that  hath  no  condition  in  it  at  all,  promifing  the  condition  too  ,•  or 
elfe,  if  voii  apply  the  conditional  promife,  take  Chrift  for  the  con- 
dition to  make  up  all  to  y ou,and  then  you  will  find  a  loofing  of  pri- 
fon-bands.  If  you  will  not  be  content,  every  day,&  every  hour  of 
the  day, to  be  indebted  to  God  &  to  free  grace,you  will  lie  &  rot  in 
vour  prifon.  Many  abide  long  in  this  prifon,  becaufe  they  would 
fain  live  to  two  husbands,  both  Chrift  &  the  law.  We  cannot  live  to 
Chrifl,unlefs  w^  he  dead  to  the  law.  Gal.  2.  19,  20.  but  the  m^ii 
-would  embrace  Chrift  for  a  husband,  and  yet  ftand  feeking  to  an- 
fwer  the  demands  of  the  law  :  But  whenever  the  law  demands  a- 
ny  thing  of  you,  you  muft  fend  the  law  to  Chrift,  that  he  may  an- 
fwer  it,  and  then  you  will  be  loofed.  Some  abide  long  in  prifon, 
becaufe  they  build  the  faith  of  God's  love  on  the  work  of  God, 
and  not  on  the  truth  of  God;  and  hence  it  is,  that  when  God's 
work  within  them  divines,  then  their  faith  divines  alfo  ;  but 
faith  will  n'ever  be  firm  and  ftable,  'till  it  build  more  upon  the 
truth  of  the  covenant.  The  ftable  Chriftian  lives  by  bills  of  ex- 
change; but  the  weak  unftable  foul  counts  all  by  what  he  hatli 
in  his  pocket,  by  what  he  hath  in  hand,  and  notby  what  he  hath 
upon  bond.  But  how  does  Chrift,  the  covenant  of  the  people, 
open  the  prifon-door?  Why,  he  even  teaches  the  poor  foul  to 
fay,  let  Satan,  fin,  juftice,  and  the  law,  come  along  with  me  to 
Chrift,-  and  what  I  cannot  anfwer,  he  can;  whati  want,  he  hath 
enough  to  fupply.  Come,  and  lay  all  my  fins  upon  my  back, 
that  I  may  away  to  Chrift  with  them,  and  get  more  mercy  and 
grace,  for  Chrift  is  the  all  in  all  of  this  new  covenant :  And  in  this 
•way,  theprifoner  is  loofed,  to  the  devil's  fiiame,  and  to  Chrift's 
honour.  Stand  to  your  liberty,  poor  foul,  and  let  your  fins  and 
wants  haften,  and  bring  you  forward  to  venture  upon  Chrift,  that 
he  may  loofe  you.  O  that  the  day  of  the  Son  of  man  were  come, 
v/henZ/o/z  will  get  a  thoufand  atheifts  at  a  draught,  when  Chrift 
will  get  a  multitude  of  prifoners  fet  at  liberty. 

(4.)  It  is  a  glorious  covenant,  contrived  wholly  for  glorifying 
God,  and  dehafing  felf ;  therefore  it  follows,  I  am  the  Lord,  that 
is  my  nanie,  my  glory  ijoilll  not  give  to  another,  nor  my  praife  to  graven 
images,  God  accounts  it  theftanding  of  his  glory,  to  perform 
all  that  is  in  this  covenant,  and  not  to  give  any  creature  a  fliare 

of 


Christ  the  Feopk's  Covenant.  205 

of  it ;  he  will  not  break  his  credit,  having  once  engaged  himfelf 
in  covenant ;  and  he  will  not  fuffer  any  to  gather  up  the  rent  and 
revenue  of  it  but  himfelf,  My  glory  will  I  not  give  to  another.  It 
flands  on  his  glory,  his  word  of  honour,  his  word  royal ;  he  him- 
felf will  do  all,  and  no  inftrument  fhall  have  the  glory  of  it.  If 
you  give  inflrumentsany  of  the  glory,  it  is  the  way  to  blaft  the 
inftruirients;  and  blalled  may  they  be,  rather  than  that  Chrifl: 
fhnuld  want  any  of  the  glory  due  unto  his  name.  Therefore,  for 
the  Lord's  fake,  if  you  get  any  thing  this  day,  do  not  give  the  glo- 
ry to  any  inftrument;  for,  fays  God,  I  ajn  the  Lord,  that  is  my 
rame^  andmy  glory  mill  not  give  to  another:  And,  for  his  glory's 
fake,  do  not  think  of  doing  any  part  of  the  work  yourfelves ; 
there  fliall  none  get  any  of  his  glory  but  himfelf.  Means  belong 
to  you,  and,  in  God's  name,  1  charge  you  tomakeufeof  them, 
and  the  obligation  to  duty  lies  upon  you :  But  if  you  have  any  re- 
gard for  the  glory  of  God,  let  God  have  the  glory  of  the  whole 
performance;  not  I,  but  grace:  Either  the  Lord  will  bring  you 
to  this,  or  he  will  bring  you  to  nothing.  Let  it  be  y  our  maxim  in 
religion,  to  make  always  much  room  for  the  free  grace  of  God  in  Chrift^ 
What  fliall  I  make  of  all  this  you  have  been  telling  me  ?  Why, 
have  your  hearts  gone  into  the  covenant  of  free  grace?  Then  I 
call  you  to  a  duty,  fuch  as  you  have,  f.  10.  Sing  unto  the  Lord  a 
newfong,  and  his  praifes  from  the  ends  of  the  earth.  Whence  you 
may  notice,  that  wlien  God  is  giving  a  full  and  free  covenant, 
then  it  is  a  fit  time  to  enjoin  a  duty  ,•  for  then  the  man  is  at  this,  O 
what  fliall  I  render  to  the  Lord  ?  Nothing  advances  holinefs  fo 
much  as  the  getting  a  full  and  free  covenant :  Why,  becaufe 
Chrift  walks  in  the  midfl  of  the  covenant,  and  he  is  the  covenant, 
and  the  whole  of  the  covenant ;  and  when  the  covenant  comes, 
he  comes  ;  and  his  very  prefence  warms  the  heart,  and  that 
warmnefs  inlarges  it,  and  then  the  man  is  at  that  with  it,  77/  rim 
the  ways  of  thy  commandments,  hecaufe  thou  inlargeji  my  heart.  Yea, 
when  the  free  covenant  comes  to  a  man,  and  gets  the  throne, 
then  holinefs  will  run  of  courfe.  The  narrownefs  of  your  tho'ts 
of  free  grace  hinders  all  your  holinefs,  for  Chriit  will  not  lit  down 
where  the  covenant  gets  not  the  throne.  When  the  free  cove- 
nant comes,  it  makes/^y  go  to  the  door,  and  bids  pride  be-gone  ', 
for  holinefs  hath  a  charge  never  to  lodge  in  the  fame  room  with 
pride.  When  the  covenant  comes  in,  pride  goes  out ;  and  when 
pride  goes  out,  holinefs  comes  in,  for  he  gives  grace  to  the  hum- 
ble; and  ihtvao^  fweetly  humbling  thing  in  ail  the  v/orld,  is  a 
view  of  the  free  covenant,  where  God  gets  all  the  glory,  and  fclf 
nothing  of  it ;   Nay,  when  the  covenant  comes,  it  makes  fclf 

ihinlt 


20(5  The    Comer's    Conflict. 

think  fhame  of  itfelf,  and  hide  its  face  with  bluflies.  In  a  word, 
when  the  covenant  comes,  it  contains  in  itsbofom  all  the  furni- 
ture that  is  necelTary  for  making  a  man  holy ;  and  alfo  this  cove- 
nant fliews  to  a  man  that  much  is  forgiven  him ;  and  when  much 
is  forgiven  him,  he  loves  much;  and  where  there  is  much  love, 
there  is  much  holinefs,  for  the  love  of  Chrifb  conllrains  him : 
Therefore,  where  this  covenant  never  comes,  holinefs  never 
grows;  but  when  the  covenant  of  grace  in  its  freedom  and  ful- 
nefs  takes  place  with  a  foul,  there  holinefs  flourifhes.  Would 
you  know  wherefore  there  is  fo  much  wickednefs,  andfo  little 
holinefs  in  Scotland^  for  all  the  talking  of  holinefs,  as  if  the  free 
difpenfation  of  Gofpel-grace  would  mar  it  ?  The  very  reafon  is, 
little  of  this  covenant  is  known :  men  keep  fad  hold  of  their  fins, 
becaufe  they  will  not  take  hold  of  this  covenant.  Where  there 
is  nothing  of  this  covenant,  there  is  no  holinefs ;  where  little  of 
this  covenant,  there  is  little  holinefs ;  and  where  much  of  this  co- 
venant takes  place,  there  is  much  holinefs. 

The  new  covenant  brings  in  the  new  fong, -j^.  lo.  Sing  unto  the 
Lord  a  new  fong,  and  the  new  fong  is  the  new  obedience,  and  the 
new  obedience  is  the  obedience  of  faith  and  love,  and  the  obedi- 
ence of  faith  and  love  is  Gofpel-holinefs.  O  then,  let  the  Gof- 
pel- covenant  have  room,  or  holinefs  will  never  thrive :  Take  in 
the  covenant,  and  it  will  make  you  fing.  Sing  to  the  Lord  a  new 
fong,  andhis  praifesto  the  end  of  the  earth;  for  he  that  off ereth  praife 
glorifieth  God.  And  the  more  you  glorify  God,  the  more  will  your 
holinefs  be  like  that  of  the  redeemed  above,  who  are  fingingthe 
new  fong  in  the  new  Jerufakm. 

^ ^ ^ 

The  Comer's  Conflict  :  or,  The  Begijine?"'' s 
Battle  with  the  Devil^  when  ejjaying  to  come 
to  Christ  by  Faith. 

In  fome  DISCOURSES  before  and  after  the  Sacra/netit  of  the  Lord's-  ^ 
Supper,   at  Kinglajfie^  July  20,  21,    1735. 

By  the  Reverend  Mr.    RALPH    ERSKINE. 

Luke  ix.  42. 
And  as  he  was  yet  a  comings  the  Devil  threw  him  down,  and  tare  him. 

ERE  is  the  hiftory  of  Chrift's  healing  a  lunatick  child,  whofe 
father  came  to  the  difciples,  and  they  could  not  cure  him  ;    ^ 

and 


TJje    Comer's    Conflict.  207 

and  now  he  cometh  to  Chrift.  "  As  we  ought  to  come  to  Chrift 
ourfelves  for  healing,  fo  we  ought  to  bring  our  cinldren  to  him; 
and  when  fervancs  and  other  means  can  do  us  no  good,  we  ought 
to  go  to  the  mafler,  and  look  beyond  all  minillers  and  fervanrs. 
After  Chrifl  had  reproached  the  difciples  for  their  unbelief,  he 
gives  the  poor  man  an  encouraging  word  concerning  his  fon. 
Bring  thy  fon  hither y  verfe  precceding.    Bring  him  to  me.     We 
ought  to  bring  our  fons,  our  daughters  to  Chrift,  to  bring  our  dif- 
eafes  and  all  our  various  cafes  to  Chrifb.  But  after  this  encourage- 
ment, follows  a  trial  in  the  text,  As  he  ivas  yet  comings  the  devil 
threw  him  down,  and  tare  him.     Hereis,     i.  An  excellent  duty, 
that  is,  coming  to  Chrifl:.     2.  An  eminent   trial  and  heavy  dif- 
penfation  that  befel  the  comer  ,•  The  devil  threw  him  doivn,  and  tare 
bim.     3.  Thetimeandjunfturewhen  this  heavy  trial  and  great 
affli6tion  befel  him,  namely,  As  he  was  yet  a  coming,  the  devil  threiu 
him  down,  and  tare  him.     Hence  obferve,     i.  l"he  beft  courfe 
that  any  can  take  for  relief  from  whatever  ails  them,  is  to  come 
to  Jefus  Chrifl:  the  Saviour.  2.  They  that  come  to  Chrift  for  help 
will  be  an  eye-fore  to  hell  and  the  devil  ;  he  will  be  fure  to  fly  up- 
on them.    3.  They  that  come  to  Chrift  for  help  and  healing,  the'" 
they  may  be  fure  he  will  help  and  fave  them,- yet  they  may  find 
their  cafe  worfe  before  the  relief  come  ,•  they  may  be  thrown 
down,  and  torn  as  it  were  to  pieces  by  the  way.     Or  thus,  Chrift 
may  undertake  to  deliver  people,  and  yet  their  difl:refs  may  grow 
upon  their  hand  before  their  deliverance  come.     Here  is  Chrifl: 
undertaking,  Bring  him  hither  tome.     Hereis  the  perfon  coming 
with  hope  of  deliverance,  he  is  on  his  way  coming  to  Jefus  ;  and 
yet  behold  here  is  a  dreadful  dafli,  a  mighty  trial  to  faith  and 
hope,  both  in  the  Father  and  the  Son  :  Yea,  after  he  was  come 
to  the  phyfician,  and  the  healing  word  fpoken,  as  you  iee,  Mark 
9.  25, 26.  where  this  famehifl:ory  is  recorded  with  other  circum- 
ildJices, Th  e  fpirit  cried,  andrent  him  fore  before  he  came  out  ofhim,znd 
fo  he  was  as  one  dead,  infomitch  that  manyfaid  he  is  dead.  Why  then. 

People  that  come  Chrill,  and  whom  he  undertakes  to  heal 
and  help,  may  have  their  difl:refs  growing  on  their  hand  be- 
fore their  deliverance  come,  which  yet  will  certainly  come. 

It  is  in  this  cafe  as  it  was  with  Ifrael  in  Egypt,  God  faw  their 
affli61:ion,and  undertook  to  come  &  fave  them, and  yet  behold  be- 
fore their  falvation  comes,  their  bondage  becomes  heavier  than 
before..  The  darkeft  time  of  the  night  mav  be  before  day  break. 
Thus  it  was  with  7//Y?^/ in  returning  from  Babylon  to  rebuild  the 
temple  in  the  days  of  Ezra  and  Nehemiab.  I'he  King  gives  com- 
mandment to  go  and  build,  God  flirs  up  the  civil  authority  to 

give 


2o8  The    Comer's    Conflict. 

give  encouragement  to  them  ;  but  quickly  the  haters  of  Ziouy 
mifreprefenting  the  work,  procure  an  order  to.  caufe  them  to 
defifl:  from  it  This  doftrine  then  in  verified  both  with  relati- 
on to  God's  publick  work  towards  a  church,  and  his  particular 
work  on  the  fouls  of  his  people,  as  you  fee  it  was  with  the  ruler 
ofthefynagogue,  M^zr^  5.  23.  that  applied  to  Chrift  in  behalf  of 
his  daughter  at  the  point  of  death,  that  he  might  come  and  heal 
her.  Chrift  went  with  him  ;  but  fee  what  fad  news  he  gets  from 
his  houfe.  Trouble  not  the  mafier,  for  your  daughter  is  dead ;  and  now 
they  look'd  upon  the  matter  as  hopelefs,  though  yet  Chrift  was 
on  his  way  to  fave  her.  Method,  I.  I'll  fpeak  a  little  of  coming 
to  Chrifh.  II.  Enquire  ii>wh-at  refpe6ls  may  matters  grow  worfe 
with  people,  even  when  they  are  thus  coming  to  Chrifl.-  III. 
Inquire  into  thereafons  whence  it  is  that  people  who  come  to 
Chrift  for  help,  and  whom  he  undertakes  to  help,  may  find  their 
diftrefs  grow  before  their  deliverance  come.  IV.  Make  fome 
application. 

I.  To  fpeak  a  little  of  coming  to  Chrift.  There  are  only  two 
things  I  notice  here,  ift,  Coming  to  Chrift  for  help  imports,  (i.) 
A  view  that  vain  is  the  helpofman,  vain  is  the  help  of  creatures, 
vain  is  the  help  of  minifters,  means  and  ordinances  of  themfelves. 
Thusitwashere  with  the  Father  of  the  child,  I  be/ought  the  difci- 
'ples,  but  they  could  not  help.  So  they  that  come  to  Chrjlt  ^ndallo- 
ther  refuges  fail  them,  Pfal.  142. 4.  other  phyficians  were  of  no  va- 
lue :  None  come  to  Chrifl:  till  they  can  do  no  betcer,  yec  he  is 
content  with  fuch  comers  that  fee  there  is  no  other  fliift  for  them. 

(2.)  This  coming  to  Chrifl  imports  a  putring  the  work  in  his 
hand,  Mafler^  I  befeech  thee  to  look  upon  my  fan  :  He  prays,  and 
he  brings  aim  to  Chrifl  at  the  Lord's  call.  I'hey  that  truly  come 
to  Chrift  for  he]p,they  put  the  work  in  his  hand,and  give  him  em- 
ploy ment  in  his  faving  offices,  looking  on  him  as  able,  and  will- 
ing, and  ready  to  fave  ;  the  difeafe  is  half  cured  when  i-c  is  laid  at 
Chriil's  feet.  Happy  they  that  come  thus  to  him,  truil  him  with 
their  fouls,  and  trufl  him  with  their  cafes ;  fee  Pfal  37. 5.  Commit 
thy  ivay  unto  t hi;  Lord,  truji  a!fo  in  him,  and  he  will  bring  ittopafs. 

Thefccondhe^d  propofed,  was  to  enquire  in  what  refpedls  may 
matters  grow  worfe  with  people,  even  when  chey  are  thus  com- 
ing to  Chrifl.  Here  are  two  things  recorded.  The  devil  threw  him 
dcwn,  and  he  tare  him.  (i.)  They  that  come  to  Chrifl  before  they 
get  the  deliverance  that  is  infured  to  them,  they  may  meet  with 
down-cafling  providences  ;  they  may  be  caft  down  with  dif- 
eouragementanddefpondency  for  a  while,  caft  down  with  fears 
and  doubts,  cafl  down  with  jealous  apprehenfions,  &  unbelieving 

*"  thoughts. 


The    Comer's     Conflict.  209 

thoughts.  BeUeving  rouls  after  their  coming  to  Chrifl,  much 
more  as  they  are  coming  atfirfl,  maybe  greatly  caft  down,  Pfal. 
42.  6.  0  my  God,  my  foul  is  caft  down  within  me.  They  may  be 
cafl  down  with  a  multitude  of  perplexing  thoughts,  defpairing 
thoughts,  and  manifold  obje6lions  and  fcruples,  their  mind  raifes, 
or  rather  unbelief  frames  within  them. 

(2.)  They  may  not  only  be  thrown  down,  but  fonz  by  the  way : 
The  devil  threw  him  down,  and  tare  him.  Whenever  a  man  be- 
gins to  come  to  Chrifl:,  and  the  devil  fears  he  fliall  lofe  his  pollef- 
lion,  then  he  rages  againft  that  man,  and  would  tear  him  to  pie- 
ces. Therefore  think  not  flrange  that  beginners  in  religion,  and 
fuch  as  are  coming,  or  but  lately:  coflje  to  Chrifl:_,  or  even  thofe 
who  have  come  formerly,  and  are  coming  again  to  him,  may  be 
mightily  alTaulted  and  attacked  by  all  the  powers  of  hell.  So  long 
as  people  remain  at  a  diftance  fromChrift,  the  devil  does  not  med- 
dle with  them,  He  keeps  the  houfe,  andthe  goods  are  at  peace:  But  in 
coming  to  Chrift,  they  may  lay  their  account  to  be  torn  by  tor- 
ments, torn  by  terrors,  and  blafphemous  fuggeftions ;  they  may 
lay  their  account  with  fiery  darts :  When  we  expe6l  the  Lord  is 
about  to  remove  one  burden,  he  may  lay  on  another,  that  he 
may  have  the  more  mercy  on  us. 

The  third  head  propofed,  was  to  enquire  into  the  reafon? 
whence  it  is  that  people,  who  come  to  Chrifl  for  help,  and  whom 
he  undertakes  to  help,  may  find  their  diftrefs  grow  before  their 
deliverance  comes :  Whatever  malicious  hand  the  devil  hath  in 
this  matter,  God  hath  a  holy  hand  in  permitting  it.  (i.)  Itisto 
fliewhis  wifdomand  power,  i.  His  wifdom,  how  he  can  ad- 
vance his  work  by  the  flops  in  the  way  of  it,  and  enrich  his  peo- 
ple by  impovcrifliing  them,  enlarge  themby  imprifoning  them, 
and  give  them  meat  out  of  the  eater,  andfweet  out  of  the  jlrong.  2. 
His  power,  and  how  he  can  fupport  them  under,  and  deliver 
them  from  their  diflrefs;  which  would  not  appear  fo  much,  if 
their  diflrefs  came  not  to  a  height.  He  fuffers  them  to  bede- 
je6led  and  torn,  that  his  wifdom  and  power  may  appear  the  more 
evidently  in  lifting  them  up,  and  healing  them. 

(2.)  Itisto  check  the  unbelief  thatattends  our  faith  incom- 
ing to  Chrifl.  Somecimes  when  we  commit  our  cafe  to  him  by 
faith,  we  do  notexc-rcife  this  faith  to  a  patient  waiting  for  the 
Lord.  Chrifl's  firflword  to  his  people  is.  Come  to  7/zd?,  Mat.  11. 
his  lad  word  is,  Ahide  in  me,  John  15.  It  is  well  done  to  come, 
but,  alas !  we  do  not  abide ;  and  therefore  to  check  our  unbelief 
iu  coming,  as  it  were  but  a  flep,  and  going  back  the  next  ftep,  he 

P  ihews 


210  The    Comer's    Conflict. 

Ihevvs  the  need  of  going  forward,  by  letting  loofe  the  enemy, 
and  fiifFering  matters  to  grow  worfe  with  us. 

(3.)  'Tisto  raife  the  worth  and  efteemof  his  mercies  in  the 
hearts  of  thofe  that  come  to  him.  We  ufually  do  not  know  the 
worth  of  a  mercy,  till  we  be  deprived  of  it,  nor  the  worth  of  de- 
liverance, till  the  diftrefs  be  extremely  great.  Help  is  then 
highly  efteemed,  when  we  can  fay,  Iivasbro't  low,  and  he  helpedme, 

(4.)  It  is  to  try  our  faith,  whether  or  not  it  be  fuch  as  will  not 
only  come  to  Chrifl,  but  alfo  flay  with  him  till  he  works  the  deli- 
verance ;  and  if  we  can  keep  our  eye  upon  the  deliverer,  when 
the  deliverance  is  delayed,  our  eye  upon  thepromife,  whencrofs 
providences  appear,  and  can  hope  againfl;  hope.  He  defigns  the 
trial  of  faith  for  the  prefent,  and  a  more  glorious  ilTue  thereafter. 

TiiQ  fourth  head  propofed,  was  to  make  fome  application.  Is 
it  fo,  that  people  that  come  to  Chrifl,  and  whom  he  undertakes  to 
heal  and  help,  may  have  their  diftrefs  growing  on  their  hand  be- 
fore their  deliverance  come,  which  yet  will  certainly  come  ?  i/l, 
Hence  fee  what  a  cruel  enemy  the  devil  is  to  immortal  fouls  and 
their  eternal  falvation.  For  whenever  a  foul  begins  to  mind  re- 
ligion in  earnefl;,  and  to  come  to  Chrift  for  help  and  deliverance, 
then  that  foul  becomes  the  obje6t  of  the  devil's  fpite  and  malice. 
As  long  as  people  remain  gracelefs,  and  chriftlefs,  and  formal, 
the  devil  will  let  them  enjoy  themfelves,  and  hugs  them  afleep  in 
their  fecurity ,-  but  whenever  they  begin  to  come  to  Chrift,  then 
he  will  attempt  to  caft  them  down  and  tare  them,  andftirsup  all 
his  wicked  inftruments  either  to  difcourage  and  ridicule  them,  or 
to  tare  their  name  and  reputation  to  pieces,  and  to  perfecute  them 
with  tongue  or  hand,  and  to  raife  a  hue  and  cry  againftthem,  as 
if  they  were  turn'd  diftrafted,  and  out  of  their  wits.  As  they 
are  coming,  the  devil  throws  them  down  and  tares  them. 

2.  Hence  fee  the  reafon  of  all  the  melancholly  moods,  heavy 
damps  and  great  difcouragements  of  many  beginners,  that  are 
fetting  on  in  the  Lord's  way  ;  though  zvifdom's  ways  are  ways  of 
pleafantnefs,yQt  Satan,  who  is  a  liar  from  the  beginning,  would^ 
make  the  world  believe  that  it  is  a  bitter  and  unpleafant  way, 
and  that  the  beginning  of  religion  is  but  the  beginning  of  forrow. 

3.  Hence  fee  the  difference  between  the  conviftion  of  the 
Spirit,  and  the  temptation  of  Satan :  and  the  difference  between 
the  diftrefs  of  foul  that  arifes  from  a  law- work  before  converlion, 
and  that  which  arifes  from  the  affaultof  the  enemy  of  our  falvati- 
on. Vs'hencver  convi6lion  begins,  and  the  foul  comes  to  be 
troubled  for  fin,  and  under  fear  of  hell  and  wrath,  Satan  indeed 
fifties  in  the  muddy  water,  and  mixes  his  temptations  with  the 

Spirit's 


Tlje    Comer's    Conflict.  211 

Spirit's  conviclions,  and  if  he  can  bring  all  convidlion  to  nothing, 
either  by  force  or  fraud,  he  will  do  it,  that  the  con\'inced  foul  may 
never  come  to  Chrift  for  cure ;  Satan  will  ftand  at  hisrighthand 
to  refifb  him.     But  the  difference  between  them  is, 

(i.)  The  convictions  of  the  Spirit  are  before  a  man  comes  to 
Chriit,  and  tends,  as  afevere  School-majler,  to  lead  him  to  Chrifiy 
Gal.  3.  24.  But  the  temptations  of  the  devil  are  efpecially  when 
a  man  is  coming  to  Chrift,  in  order  to  keep  him  from  coming.  If 
the  Spirit  of  God  by  a  law-work  feem,  as  it  were,  to  call  down  the 
man,  and  tare  him  to  pieces,  the  defignis  to  drive  him  to  Chrift 
for  help  and  healing,  and  to  provoke  him  to  come  to  the  Sa- 
viour, and  fly  to  the  city  of  refuge.  But  the  defign  of  the  de- 
vil's temptations,  when  he  throws  down  and  tares  the  ibul,  is 
when  he  is  coming,  or  as  he  is  coming  to  Chrift,  in  order  to  de- 
tain him  from  coming,  or  difcourage  him  in  coming. 

(2.)  The  conviftionsof  the  Spirit  are  humbling,  tending  to 
make  the  fouWefpair  of  help  in  himfelf,  or  in  God  out  of  Chrift. 
The  temptations  of  the  enemy  are  terrifying,  tending  to  make 
the  foul  defpair  of  help  in  Chrift,  or  in  God  through  him.  The 
former  fliuts  the  door  of  hope  by  the  law,  but  the  devil  would 
fliut  the  door  of  hope  by  the  Gofpel. 

4.  Hence  fee  there  is  HO  ground  to  blame  religion  and  religi- 
ous duties,  notwithftanding  difcouragements  and  downcafting 
trials  in  the  way  of  duty.    Though  matters  grow  worfe  with  you 
in  the  way  of  duty,  and  in  the  way  of  coming  to  Chrift,  blame  not 
yourfelf  for  coming  to  Chrift,  becaufe  the  devil  attacks  you  by 
the  way.    You  have  enough  to  charge  yourfelf  with,  though  you 
charge  not  yourfelf  fooliftily.    It  would  be  far  worfe  with  you,  if 
the  devil  and  your  own  wicked  heart  prevail  to  take  you  off  from 
the  ufe  of  promifing  means.    When,  like  Peter,  you  caft  yourfelf 
upon  the  water  to  come  to  Chrift,  be  not  frighted,  though  the 
devil  raife  a  ftorm,  the  Lord  Jefus  fits  upon  the  floods,  and  is  mightier 
than  the  noife  of  many  waters,  Pfal.  93.4.     Never  think  the  worfe 
of  Chrift,  though  matters  feem  to  grow  worfe  with  you,  when 
you  come  to  him  for  reft,  and  yet  find  trouble,  for  it  is  the  devil 
and  the  ill  heart  that  breeds  all  the  trouble.     Ke^  up  honourable 
thoughts  ofthe  Lord  Jefus,  believe  he  can  do  for  you,  and  wait 
till  >  ou  find  that  he  will  do.     Fetch  wind  from  all  crofs  providen- 
ces to  haften  you  nearer  to  your  refhing  place  ;  for  all  that  come 
to  himfliall  findreftinfpiteof  the  devil.  Some  begin  reft  here 
in  time,  however  difturbed  by  the  devil  from  time  to  time,  and 
by  unbelief,  until  reft  be  perfe6ted  in  heaven. 
AgainyHQViQQ.  fee  the  mark  of  a  true  believer  &  comer  to  Chrift. 

P  2  If 


212  The  Comer's    Conflict. 

If  the  devil  be  no  enemy  to  your  faith,  you  may  know  it  is  a  falfe 
faith.  Many  have  a  faith  that  the  devil  is  pleafed  well  enough 
withj  and  therefore  he  never  troubles  them  nor  it ;  but  if  you 
have  faving  faith,  it  will  be  the  eye-fore  of  hell,  or  if  yoj^  be  truly 
coming  to  Chrift,  you  may  expeft  the  devil  will  be  upon  your  top. 
Nofoonerdoth  true  faith  begin,  but  the  fight  of  faith  begins. 
Some'may  blefs  themfelves  they  were  never  affaulted  by  the  de- 
vil, and  yet  they  are  but  fleeping  in  his  cradle^he  is  rocking  them. 
Try  your  faith ;  if  it  be  from  heaven,  it  will  meet  with  oppofiti- 
on  from  hell:  PFe  'wrejlle  not  agahiftfle/Jj  and  blood,  but  againfi  prin- 
cipalities and  powers,  &.c  Epb.  6.12.  Therefore  we  are  called, 
as  partof  thechriftian  armour,  to  idkt  the  fljield  of  faith,  ijohereby 
"j^e  /Jjallbe  able  to  quench  all  the  fiery  darts  of  the  wicked,  f.  1 6.  The 
devil  may  let  you  peaceably  go  about  duty,  read,  and  pray,  and 
communicate,  becaufe  you  may  dothefe  things  carnally  and  for- 
mally, and  go  to  hell  when  all  is  done :  But  if  once  you  begin  to 
come  to  Chrift,  or  to  go  about  any  duty  believingly,  then  you  are 
on  the  way  to  heaven,  and  if  the  devil  can,  he  will  draw  you  back, 
and  throw  you  down  with  difcouragements,  and  tare  you  with 
temptations,  either  as  you  are  coming,  or  after  you  a"re  com^. 
But  it  is  always  the  befl  faith  that  ismoft  oppofed  by  the  devil. 
.Again,  A  word,  (i.)  To  you  that  never  yet  came  to  Chrift  for 
help  and  falvation.  O  Hay  not  away  from  him  for  fear  of 
the  devil,  left  he  throw  you  down  and  tare  you.  Better  be  thrown 
down  by  the  way  in  coming  to  Chrift,  than  thrown  down  to  hell 
with  the  devil,  at  laft  by  the  hand  of  God,  who  will  throw  you  and 
the  devil  down  to  hell,  if  you  do  not  come  to  Chrift.  Better  that 
the  devil  tare  you  to  pieces  when  there  is  a  Jefus  at  hand  to  deli- 
ver you  from  him,  than  that  God  himfelf  tare  you  to  pieces  when 
there  fliall  be  none  to  deliver,  Pfal.  50.  22.  Confider  this,  ye  that 
forget  God,  &c.  Come,  ocherwifeyou  remain  flaves  to  the  de- 
vil and  yourlufls.  O  be  fenfible  of  yourilavery  and  malady  ; 
know  none  can  fave  you  but  our  Lord  Jefus  Chrifl; ;  he  is  a  migh- 
ty Saviour,  and  a  merciful  one.  No  name  is  given  under  heaven 
ivhereby a  finncr cunbc favedbut thename-pf  Jefus.  Put  the  work 
in  his  hllrid;  put^pur  foul  in  his  hand.  Bring  him  'gcre  to  me, 
fays  Chrirt  to  tlTcTfi^n  here.  O  come  and  bring  your  children 
with  you,  hear  him  faying.  Bring  your  fon  to  me,  bring  your 
daughter  to  me,  bring  your  foul  and  your  cafe  to  me,  O  bring 
your  difeafe  to  me;  bring  your  hard  heart  to  me,  and  I'llfoften 
it  ,*  bring  your  filthy  heart  to  me,  and  Til  cleanfe  it  ;  bring 
your  heart  poflcfs'd  "of  the  devil  to  me,  and  I'll  caft  ou-t  the 
devil;  bring-your  feven  devils  to  me,  and  I'Ucafl  them  out. 

(2.)  To 


The    Comer's    Conflict.  213 

(2.)  To  you  that  are  coming  in  anfvver  to  his  call,  Obe  not 
difmayed,  though  the  devil  throw  you  down,  and  tare  you  as  you 
are  coming.  Here  is  a  Jefus  ready  to  lift  up  whom  the  devil 
throws  down,  ready  to  heal  whom  the  devil  tares,  ready  to  help 
all  that  are  hurt  by  the  old  ferpent;  it  is  his  trade  to  dejlroy  the 
'works  of  the  devil.  You  may  be  always  fure  that  it  is  an  evil  Ipiric 
that  is  dealing  with  you,  that  would  mar  and  hinder  you  in  your 
coming  to  Chrifl,  forthevoiceof  the  Spirit  of  God  is,  Come^  the 
Spirit  and  the  Bride  fay,  Come.  The  Spirit  of  God,  as  a  Spirit  of 
bondage,  may  cafl  down  the  foul  before  it  come  to  Chrift,  and  in 
order  to  its  coming ;  but  it  is  not  the  Spirit  of  God  that  cafls  down 
the  coming  believer ;  no,  fVe  have  not  received  the  Spirit  of  bondage 
again  unto  fear,  Rom.  8. 15.  After  coming  to  Chrift,  and  believ- 
ing in  him,  it  is  only  the  devil  that  cafts  down  and  tares  you. 
Fear  not  the  lion  of  hell,  here  is  the  lion  of  the  tribe  of  ^udah  to 
defend  you.  It  is  unbelief,  and  departing  from  Chrifl,  that  may 
bring  you  to  the  greatefl  danger  ;  iherti^ore  fear  not,  only  believe. 

Note,  This  application  was  enlarged  in  fome  other  inferences, 
upon  the  Sabbath-day,  but  the  notes  of  that  fermon  were  not 
written  ;  what  follows  was  delivered  upon  the  Monday. 


SERMON      II. 

Preached   on   Monday  July  21.     1735. 


L  u  K  E  ix.  42. 
And  as  he  was  yet  a  comings  the  'Devil  threw  him  down,  and  tare  him. 

THIS  do6lrine  may  be  applied  at  this  time  in  an  exhortation 
or  advice,  particularly  to  thofe  that  are  tempted  and  torn  of 
the  devil,  when  they  eflay  to  come  to  the  Lord  Jefus  Chrifl:, 
m  order  to  your  being  fortify'd  thro'  grace  againft  his  affaults  and 
fiery  darts.  There  are  only  fix  forts  of  temptations  at  prefent  I 
would  endeavour  to  fortify  you  againfl:.  i.  With  reference  to 
heart-biafphemy.  2.  With  reference  to  heart- wandering  3.  With 
reference  to  the  omiffion  of  duty.  4.  With  reference  to  x}a^  com- 
milfion  of  fin.  5.  With  reference  to  unworthy  apprehcnfions 
of  God.  6.  With  reference  to  felf-murder.  There  are  tempta- 
tions with  reference  to  all  thefe,that  you  need  to  be  fortified  againft. 
While  you  are  coming  to  Chriil,  Satan  may  attempt  to  throw  you 

P  3  down, 


214  The    Comer's    Conflict. 

down,  and  tare  you  in  all  thefe,   and  many  other  refpedls; 
fciic  I  Ihall  touch  a  little  at  each  of  thefe. 

/fr/^-.  There  are  temptations  of  Satan  with  reference  toblaf- 
phemy,  whereby  he  would  throw  down  and  tare  in  pieces,  as  it 
were,  the  fouls  of  thofe  that  would  come  to  the  Lord  Jefus  Chrift. 
Theym.ay  be  tempted  to  dreadful bhfphemous  thoughts,  which  are 
not  to  be  named,  they  are  fodeteftable  and  abominable.  They 
ave  fearful  injections  upon  the  mind,  and  very  terrifying  to  the  weak 
believer  that  is  coming  to  the  Lord  Jefus  Chrift.  In  order  to  your 
h^'m^fortified agaiujt  thefe,  I  would  offer  you  the  following  advices. 

(i.)  Be  not  terniied  with  them,  {'mQ(i  they  harm  you  more  by 
theirhorror,  than  by  their  guilt.  It  is  true,theguiltofthemis  fo 
great,  that  it  is  unpardonable  to  him  to  whom  it  belongs.  Thefe 
are  Satan's  fins,  and  not  thine,  and  he  fliall  anfwer  for  them,  and 
not  thou.  Tho'  he  lay  thefe  brats  at  thy  door,  he  is  the  father  of 
them.  Such  thoughts  are  Hke  lightnings  call  into  a  room,  they 
have  a  great  deal  of  horror  ;  but  as  the  lightning  fprings  not  from 
any  caufein  the  room,,  fo  thefe  thoughts  proceed  not  from  any 
thing  in  thee  ;  not  properly  from  thy  corruptions,  for  unregene- 
rate  men  themfelves  abhor  them,'&tho'  the  feed  of  all  fin  be  in  our 
nature,  yet  fcarce,  if  ever,  doth  this  finfpringup  even  in  repro- 
bates :  Nay  the  devil  himfelf  doth  not  think  of  God  that  which 
thefe  thoughts  fignify.  Since  thou  doll:  not  a61:ually,  nor  did  ori- 
ginally in  Adam,  give  confent  to  thefe  thoughts,  they  are  not  thy 
fins.  Suppofe  fome  villain  ihould  meet  a  chafte  virgin  in  a  neld, 
and  ravilh  her,  if  ilie  ftruggles  and  cries,flie  is  innocent  by  the  law 
of  God  :  Thisisheraffli6lion,notherfin.  She  may  mourn  for 
her  fuffering,  not  her  guilt ;  efpecially  ihe  doing  nothing  to  pro- 
voke him.  It  may  be  the  villain  finds  her  at  prayer,  as  the  devil 
doth  find  thee,  when  he  cads  in  thefe  thoughts.  Therefore  be  of 
good  comfort,  thou  art  more  afraid  than  hurt :  For  a  carelefs 
wandering  thought  in  prayer,  hath  more  guilt  in  it  than  thefe 
have.  When  Chrifi:  was  in  the  wildernefs,  the  devil  appeared  to 
him  in  a  vifible  fliape  ;  he  knew  it  to  be  Satan,  yet  he  was  not  in 
the  leafi;  terrified.  We  fliould  endeavour  to  imitate  him.  If  one 
attempt  fuddenly  to  ftrike  our  eye,  tho' we  know  he  doth  not  in- 
tend to  fi:rike  it,  yet  it  cannot  but  wink  ;  fo  we  can  fcarce  choofe 
but  be  terrified  with  thefe  thoughts,  but  wemufl:'refifi;  and  con- 
quer fuch  fears.  I  fay  not  we  fiiould  not  abhor  fuch  thoughts,  for 
then  we  fiiould  be  worfe  than  heathens,  but  we  fliould  not  be 
terrified  out  of  our  faith,  or  duties,  or  comforts  thereby. 

(2.)_  Do  not  give  over  your  duties  for  thefe  blafphemoustho'ts 
and  injeftions  ;  for  tho' thefe  thoughts  are  not  thy  fin,  yet  they 

may 


The  Comer's  Conflict.  215 

may  be  the  caufe  of  thy  finning,  if  they  caufe  thee  to  abftain  from 
prayer,  ^c.  You,  may  be,  think  it  better  not  to  pray  than  to  have 
thefe  thoughts  ;  but  thy  prayers  may  do  thee  more  good  than 
thefe  can  do  thee  harm,  and  how  wilt  thou  conquer  if  thou  caft  a- 
way  thy  weapons  ?  Neither  haften  from  your  duty,  for  thus  you 
do  the  devil  too  much  homage ;  his  temptations  fiiould  make  you 
pray  the  more,  not  the  feidomer,  or  fliorter. 

(3.)  Think  not  over  thefe  thoughts  again,  even  when  thou 
goell  to  God  to  complain  ofSatan  and  his  dreadful  affauks  ;  for  if 
thou  yield  not  to  the  tempter,  thefe  blafphemies  are  not  the  mat- 
ter of  confeflion,  but  rather  of  complaint  ;  as  a  woman  that  is 
ravifli'd  doth  not  confefs,  but  lament  her  affliftion.  Neither 
fpeak them  over,  when  you  goto  a  minifter  or  Chriftian  friend 
for  advice  or  comfort  ;  but  only  mention  in  the  general,  that 
horrid  thoughts  and  blafphemies  trouble  you  ;  they  will  under- 
Hand  what  you  mean,  bur  perhaps  they  had  as  good  Satan  (liould 
injeft  fuch  thoughts,  as  to  hear  you  name  them. 

(4.)  Pray  much  againft  thefe  blafphemies,  and  thus  ftudy  to  be 
gainers  by  them,  and  to  be  avenged  upon  Satan,  which  you  may, 
if  you  do  as  they  did,  Acis  19.  when  they  heard  that  fome  would 
fpeak  againfl  their  goddefs  Diana,  they  cried  out  for  the  fpace  of 
two  hours  Great  is  Diana  of  the  Ephefians  ;  fo  that  wiiofocver 
flinuld  go  about  to  fpeak  againft  Diana,  could  not  be  heard.  Do 
thou  likewife,  when  Satan  cafts  in  blafphemous  thoughts,  break 
thou  forth  into  blefTing  and  praifmg  of  God,  and  if  thou  canfl  not 
dofo,  try  toreador  fmgfomepfalm  full  of  praifes,  as  Pfal.  103. 
105.  116.  145.  ^c.  and  if  thou  art  private  enough,  read  or  fing 
them  with  a  loud  voice;  and  when  Satan  fliallfee  that  thou  arc 
the  gainer  by  his  temptations,  he  will  be  weary  of  tempting  thee. 
Thefe  blafphemies  are  Satan's  railings  and  revilings  againft  the 
God  of  heaven  ;  therefore  you  are  to  do  v/ith  them  as  Hezekiah 
did  with  RabfJjakch's  railing  letter,  Ifa,  36.  2 1 .  he  went  and  fpread 
the  blafphemy  before  the  Lord.  He  did  not  fo  much  as  read  over 
the  letter,  but  fpread  it  before  the  Lord.  So, without  naming  over 
that  blafphemy,  you  fliould  pray  againft  it,  that  God  would  fup- 
prefs  this  fmoak  that  afcends  out  of  tlie  bottomlefs  pic. 

^  You  may  lawfully  difpute  and  argue  with  Satan  againft  fome  of 
his  blafphemies,-  as  when  hetempisyou  to  queftion  the  being  of 
God,  and  the  truth  of  divine  revelation,  as  the  archangel  dispu- 
ted with  tlie  devil  about  the  body  of  Mofcs ;  fo  when  you -are 
tempted,  for  example,  to  doubt  if  the  Scripture  be  the  word  of 
God,  you  may  confider  the  plain  arguments  that  prove  it,  and  ask 
Satan,  why  doft  thou  fty  before  it  ?  "if  the  ark  were  not  the  ark  of 

P  4  Gogi 


2i6  The  CoMER*s  Conflict. 

"God,  why  doth  Dagon  fall  before  ic  ?  If  it  were  not  the  word  of 
God,  why  dotii  Satan  tempt  me  not  to  believe  it  ?  But  do  not  de- 
pend upon  thy  arguing,  Satan  is  too  ftrong  for  thy  re:ifoning,  be- 
take thyfeJf  to  the  Lord  Jeflis  by  prayer.  Though  Satan  may 
ftandout  againftthy  arguments,  he  will  not  be  able  to  ftand  a- 
gainft  the  prayer  of  faith.  The  archangel  faid,  The  Lord  rebuke 
thee.  Tho'  he  will  not  fly  at  thy  rebuke,  yet  he  will,  and  mufl,at 
the  rebuke  of  God.  And  by  the  way ,  fee  the  excellency  of  Chrid 
above  the  archangel.  Chrift  rebukes  Satan  by  his  own  power  and 
authority  ;  for  he  faid  not.  The  Lord  rebuke  theey  but.  Get  thee  be- 
hind me,  Satan. 

2.  There  are  temptations  of  fatan  with  reference  to  heart-wan- 
derings in  duty.  Satan  knows, that  if  he  can  get  thefe  flies  to  come 
and  refl:  in  this  precious  ointment,they  will  putrify  it. He  knows  if 
the  thoughts  wander,  God  regards  not  what  the  tongue  fays;  and 
if  he  can  fpoil  your  prayers, he  fears  not  what  good  any  ordinance 
can  do  thee.  If  your  thoughts  be  earthly,  he  cares  not  how  hea- 
venly your  words  are.  Herein  Satan  gets  afliftance  from  the  e- 
vil  heart,  Matth.  15.  19.  Out  of  the  heart  proceed  evil  thoughts. 
Theyarife  out  of  the  heart  asfparks  out  of  a  furnace ;  theyftay 
not  in  the  heart  but  are  a6li  ve,  and  afcend  up  to  the  head, and  they 
come  out  of  the  heart,  not  asfparks  outof  aflint,  by  concuffion 
and  violence,  forc'd  out;  but  they  proceed  outof'  it,  fays  Chrifl;  ;: 
they  come  out  of  themfelves,  and  they  proceed  always  in  a  con- 
tinued a6l. 

Satan's  temptations  to  heart-wandering  in  duty  are  alfo  fur- 
thered by  a  multitude  of  bufinefs,  and  that  two  ways. 

jjl.  If  we  come  from  a  multitude  of  bufinefs,  for  our  hearts  are 
like  the  troubled  fea,  it  muft  have  fome  confiderable  time  before 
it  be  compofed,  though  the  winds  that  raifed  the  ftorm  ceafe ;  fo 
when  we  come  from  bufinefs,  there  rauft  be  fome  time  after  our 
bufinefs  is  ended  before  our  hearts  can  be  fedate  and  quiet,  and  fit 
for  prayer ;  nay,  in  this  our  hearts  are  worfe  than  the  fea,,becaufe 

2dl)\  Future  bufinefs  will  diftracl  us  before  it  come.  The  fea  is 
not  tumultuous  before  the  wind  blow;  but  the  bufinefs  we  have 
to  do  will  trouble  us  before  it  comes  to  be  done.  It  is  a  hard  thing 
to  keep  bufinefs  out  of  our  thoughts  when  we  pray,  and  make  it 
ftay  till  our  prayer  is  ended. 

INFow  to  fortify  againfl:  thefe,  I  offer  the  following  four  advices 
fliortly.  (i.)  Ofludytomortify  the  love  of  the  world:  Where 
our  love  is,  there  will  our  thoughts  be.  To  fet  your  love  on.  the 
world,  and  your  thoughts  on  God,  you'll  find  altogether  impoffi- 
ble  ;  Hethathveth  theworld^  the  love  of  the  Father  is  not  in  him.  O 
feek  to  mortify  this.  (2.)  Lay 


The    Comer's    Conflict.  217 

(2.)  Lay  up  your  treafure  in  heaven ;  For  'where  your  treafure  is, 
there  vjillyour  heart  be  alfo,  Match.  6.  2 1 .  The  heart  of  the  Jews 
went  after  their  covetoufnefs,  £2^'.  32.  31.  When  they  weYQ 
hearing  the  word,  they  could  not  keep  their  tho'ts  where  their 
bodies  were,  but  they  would  be  where  their  love  was,  and  where 
their  treafure  was. 

(3.)  Let  not  the  world  be  your  familiar  friend,  for  familiar 
friends  C')me  in  without  knocking  or  asking  leave;  therefore  be 
thou  a  Jiranger  in  this  prefent  world,  Heb.  1 1 .  1 3 .  They  were  noc 
ftrangcrs  in  this  or  that  part  of  the  earth,  but  in  the  whole  earth  : 
Be  a  ilranger  co  the  worId,&the  world  will  not  vifit  you  in  prayer. 

(4.)  Make  prayer  your  delight,  not  your  task.  Children  are 
fubje6t  Cu  look  off  their  books,  becaufe  they  delight  not  in  them  ,* 
but  when  they  are  playing,  they  are  eager  and  earnefi:.  The 
bird  flutters  in  the  cage,buL  lies  quietly  on  the  tree,and  iin,2;s  there. 
1  ivill go  to  God,  fa>s  David,  to  God,  my  exceeding  joy.  Pial.  43.. 
When  our  thoughts  find  fatisfaftion,  they  fetup  their  ne(l,  and 
wander  not. 

'^dly,  There  are  temptations  of  fatan  with  reference  toomif- 
fion  of  duty,'  as  for  example,  he  reprefencs  to  them  the  diffi- 
culty that  there  is  therein.     O  I  cannot  pray  nor  he?.r  aright,  I 
cannot  meditate  nor  mortify  aright,  therefore  1  may  lee  it  alone. 
Now,  in  order  to  fortify  againftthis  temptation,  confider, 

(i.)  That  this  is  necellary  ;  you  muft  be  exercis'd  unto  godli- 
«<°/i',  exercifed  in  keeping  a  con/cience  void  of  offence  towards  God 
and  man,  and  be  Jledfaji  and  immoveable  always  abounding  in  tic 
'work  of  the  Lord,  knowing  that  your  labour  fljall  not  be  in  vain  in  tie 
Lord,  I  Cor.  15.  laft.  As  for  the  wicked,  who  are  otherwife  difpo- 
fed,  having  no  heart  nor  will  to  the  Lord's  fcrvice  at  all,  what  can 
they  expedl  at  his  hand,  but  this,!^^^';?  thcfe  mine  enemies, that  'would 
not  that  ipjouldreign  over  them,  bring  them  hither,andjlay  them  before 
me  ?  Yea,  he  will  come  in  flaming  fire  to  take  vengeance  on  them  that 
know  not  God,  and  obey  not  the  Gcfpel  ;  it  is  therefore  abfolutely 
neceffary, 

(2.)  1 0  con{Ider,that  it  is  pofTihle  to  ferve  the  Lord  acceptably 
by  his  own  grace.  Tho'  duty  be  difficult  to  nature,  yet,  if  you  ged 
the  Spirit  of  God  to  help  you  you'll  do  well  enough,  and  God  hath 
promifed  his  help,  Ifa.  40.  clofe.  He giveth  power  to  the  faint,  and  to 
them  that  have  no  might  he  ericreafethjlrcngth,  &c.  They  that  wait  on 
the  Lord  jhall  renew  their  fir  ength.  Hence  all  the  faints  of  old,,  and 
of  lare,  have  try'd  the  Lord's  way,  and  found  that  the  way  of  the 
Lord  wisftrength  to  them ;  yea,  that  wifloni's  ways  are  plea fantnefs : 
Their  ddight  was  in  the  law  of  the  Lord  y  in  keeping  rf  bis  commands 

there 


2iS  The  Comer's  Conflict. 

there  is  a  great  reward.  One  fmile  of  God's  countenance  is  worth 
all  your  pains,  the'  you  were  at  a  hundred  times  more.  There  is 
always  fome  fweets  in  religion  that  accompany  the  fedulous  exer- 
cife  thereof.  Tho'  the  foul  hath  nothing  to  claim  on  the  account 
of  its  own  works  or  duties;  yettheLord  isgracioufly  pleafed  to 
ownandcountenancehisovvn  way,  when  the  foul  is  found  in  it, 
befkle  the  glorious  and  gracious  reward  that  abides  it  in  heaven. 

Therefore  let  faich  batter  down  this  temptation  of  Satan,  fay- 
ing, What  though  Satan  prefent  difficulties  in  the  way,  Chrift  un- 
der-went  greater  difficulties:  He  hath  born  the  burden  and  heat 
of  the  day  :  I'm  not  called  to  go  and  fatisfyjuftice,  Chrift  hath 
done  that  to  my  hand  ,•  I  am  not  called  to  go  and  fulfil  the  law  as  a 
covenant  of  works,  Chrifi;  hath  done  that  to  my  hand,-  lam  not 
called  to  work  for  life,  but  to  work  for  love,  to  him  that  worketh 
all  my  works  in  me,  and  for  me,  and  who,  as  he  calleth  me  to  this 
work  of  love,  fo  promifed  to  work  in  me  both  to  will  ^d  to  do ; 
and  therefore  in  his  name  and  flrengthlwill  go  forward,  making 
mention  of  his  right eoufnefs,  and  his  only  ;  and  in  his  name  I'll 
grapple  with  the  devil  himfelf,  for  Chrift  hath  conquered  him 
to  my  hands. 

^thly,  There  are  temptations  of  Satan  with  reference  to  the 
commiffion  of  fin.  He  will  fuggefl;  to  them  that  it  is  but  a  little 
fin,  and  God  will  not  be  angry  for  a  little  fin,-  fuch  asalieinjeff, 
an  idle  word,  Sc.  Can  fuch  a  little  fin  indanger  the  foul  !  Now, 
to  guard  you  againft  this  temptation,  confider, 

(i.)  That  the  firfl  fin  which  bro't  all  mankind  into  am.iferable 
flate,  was  in  appearance  but  a  fmall  and  little  fin :  It  was  but  eat- 
ing a  little  forbidden  fruit,  the  tafi:ing  of  an  apple;  yet,  had  it 
not  been  for  Chrifl;'s  fatisfaclion,  it  would  have  deftroyed  irreco- 
verably all  thepofterity  o^ Adam.  There  wasaman,  Sirs,  that 
.  gathered  a  few  flicks  upon  the  fabbath-day,  you  would  have  tho't 
that  was  but  a  little  fin  ;  yet,  God's  thoughts  are  not  your  tho'ts, 
for  God  thought  that  fin  worthy  of  death.  Num.  15.  33,  and  35 
verfes.  Uzzah's  putting  his  hand  to  the  ark,  and  touching  it  when 
it  tottered,  fcem'd  to  be  but  a  fmall  fin ;  and  yet  you  know  he  was 
fmitten  inft^mtly  with  death  for  it,  2Safn.  6.7.  It  is  dangerous  to 
give  even  a  little  wrong  touch  to  a  tottering  ark. 

(  2.  )  Confider  the  nature  of  every  fin.  1  iiough  fome  are  com- 
paratively fmall,  and  others  greater,  that  is,  by  reafon  of  feveral 
aggravations  more  heinous  in  the  fight  of  God  than  others ;  yet 
in  themfelvcs  none  are  fmall.  I'heleaft  fin  is  againft  an  infinite 
God,  an  infinite  authority,  and  cannot  be  expiated  without 
infinite  fatisfaftion  ;  and  it  is  not  little  promifes,  or  little  threat- 

nings 


The  Comer's  Conflict,  219 

nings  that  your  little  fins  do  flight,-  yea,  there  is  no  little  ingrati- 
tude towards  God  in  little  fins  :  "riiere  is  great  unkindnefs  to 
God  in  little  fins.  To  difpleafe  God,  your  beft  friend,  for  a  lit- 
tle fin  ;  O  ungrateful  thing !  Is  this  your  kindnefs  to  your  friend  ?  The 
wages  of  every  Jin  is  death  eternal.  It  is  not  little  mifery  that  every 
fin  doth  expofe  you  to.  Will  you  make  light  of  the  wrath  of  the 
infinite  God?  Then  do  not  make  light  of  little  finS.  In  a  word, 
remember  that  boldnefs  in  little  fins  will  be, an  encouragement 
to  greater.  Sin  is  of  an  incroaching  and  bewitching  nature; 
A  little  thief  may  open  the  way  to  a  greater.  The  devil  tempts 
people  to  go  from  one  degree  to  another ;  he  tempts  them  to 
the  reverfeof  the  bicjjed  man,  mentioned  Ffal  1. 1.  He  tempts 
them  to  walk  in  the  counfelofthe  ungodly ;  having  taken  a  walk  with 
them,  he  tempts  them  next  to  Jland  in  the  way  offinncrs,  which  is 
more  ;  and  then  having  flood  a  while  with  them,  he  tempts  them 
lailofall  tojitinthefeatoftbefcornful,  even  to  the  height  of  wick- 
ednefs.  I'he  devil  firft  makes  vou  fit  down  with  the  drunkard. 
then  to  drink  with  him,  andatlafl  to  be  drunk.  Thus  he  leads 
people  from  unclean  thoughts,  touijclean  looks,  words  and  ac- 
tions :  Therefore  let  faith  refift  this  temptation,  and  fet  you  upon 
your  watch  againft  that  which  you  call  a  little  iin.  No  man  that 
everfaw  fin  truly,  can  call  any  fin  little  or  fmall,  nor  can  it  ever 
be,  till  there  be  a  little  law  to  break,  a  little  God  to  offend,  a  little 
guilt  to  contract,  a  little  wrath  to  incur ;  all  which  are  impofTible 
to  be,  blafphemy  to  wifli,  and  madnefs  to  expect. 

Sthly,  There  are  temptations  of  Satan  with  reference  to  unwor- 
thy apprehenfions  of  God.  Satan  may  fuggeft  very  ftrange 
thoughts  of  God,  very  bafe  thoughts  of  God,  moft  unfuitable  ap- 
prehenfions of  him,  fuch  as  are  not  to  be  fpoken  of  ;  and  the 
prince  of  this  world  hath  much  in  us  who  are  fo  ignorant  of  God,, 
to  further  thefe  mifliapen  thoughts  of  God.  And  to  fortify  you 
againfl  thefe  affaults,  there  are  thefe  two  dire6lions  1  would  offer 
concerning  the  way  how  we  are  to  conceive  of  God. 

(i.)  We  are  to  conceive  of  him  as  inconceivable  :  For  the 
thoughts  we  are  to  have  of  him  are  overwhelming  thoughts.  As 
long  as  we  are  merely  aftive,  and  are  able  to  mafter  our^  thoughts 
of  God,  they  are  utterly  unworthy  of  him.  Whatfoever  we 
know,  comprehenfivelylmean,  except  we  fee  it  to  be  infinite-' 
ly  beyond  us,  that  is  not  God,  nor  to  be  ador'd.  I  have  read  a 
dialogue  between  a  Chriflian  and  a  Gentile  :  The  Gentile  feeing: 
ihe  Chriftian  very  fervent  in  prayer,  and  feeing  no  image  be- 
fore him,  asked  him  whomhe  worfhipped  ;  he  anfwered,i know- 
not.    Why  thendoyouworfliiphim  ?  I  therefore  worfhip  him,, 

laysi 


220  The    Comer's    Conflict. 

fays  he,  becaufe  I  cannot  know  him.  It  feems  flrange,  faid  the 
Gentile,  to  fee  one  fo  ferioufly  worfliip  that  he  knoweth  not. 
More  ftrange  it  is  for  one,  faid  the  Chriftian,  to  worfliip  that  we 
can  comprehend.  If  we  are  not  loft  in  our  thoughts  of  God,  our 
thoughts  of  God  are  loft.  When  we  throw  a  ftone  into  a  pond, 
it  makes  circles  larger  and  larger,  and  quickly  they  come  to  the 
fiiore  :  Butifonefhould  throw  a  milftone  into  the  midft  of  the 
calm  ocean,  though  it  would  make  larger  and  larger  circles,  yet  in 
would  not  reach  the  Ihore,  becaufe  theftrength  would  befpenc 
long  before  it  come  the  length  :  So  when  we  think  on  the  crea- 
ture, weeafily  enlarge  our  thoughts  fo  as  to  fee  an  end  of  their 
perfe61:ion,andto  be  more  than  comprehenfive  of  their  excel- 
lency ,'  but  when  we  think  of  God,  we  can  never  know  him  to 
perfe^ion,  Pfal.  119.96.  Here  our  knowledge  muft  end  in  admi- 
ration, and  our  love  in  extafy.  Nay,  we  muft  conceive  of  God  as 
above  all  words,  above  all  knowledge,  and  above  all  admiration, 
above  all  love,  and  above  all  excafy.  But  let  us  go  to  Scripture  : 
God  knowstefthowtofpeakof  himfelf,  and  we  may  fafely  ac- 
quiefce  in  Scripture  exprelTions,  Neh  9.  5.  Thy  name  is  exalted 
above  allpraife,  above  thepraife  of  men  and  angels ;  this  is  a  very  high 
expreiTion,  bucdoch  this  reach  him  ?  Nay,if  itdid,  God  iliould 
not  be  exalted  above  all  praife,  fince  this  would  reach  him. 

(2,)  We  are  to  conceive  cf  God  in  Chrift  :  Chrift  muft  be  ey- 
ed in  our  addreffes  and  a6ts  of  worfliip.  All  the  former  confldera- 
tions  fetus  but  at  a  greater  diftancefromGod,  and  make  us  afraid 
of  God,  and  fly  from  him,  if  we  go  no  furtlier ;  and  indeed  human 
reafon  can  go  no  further.  Theutmoftit  can  do,  is  but  to  think 
of  mercy  without  a  promife,  which  is  a  very  arbitrary  ching  ;  and 
we  fee  that  God  hath  not  fliewn  mercy  to  the  fallen  angels  ;  for 
never  was  any  devil  converted,  therefore  we  muft  neceflarily 
have  thoughts  of  Chrift.  tVeare  to  honour  the  Son  as  ijoe  honour 
the  Father  ;  And  to  honour  him, 

i/?,  As  a  king.  God  hath  exalted  C\\n{\.  far  above  all  heavens^ 
and  hath  commandedus  to  do  allin  his  name.  Col.  3.17.  And  '•jjhatfo- 
ever  you  do  in  ivord  or  deed,  do  allin  the  name  of  the  Lordjefus.  John  5. 
23.  l]QordeYSth3.t  all  men  fJjould  honour  the  Son  even  as  they  honour 
the  Father.  Ifliall  relate  a  hiftory  to  this  purpofe  ;  it  is  this, 
Theodofius  the  emperor  having  made  an  edi6l  for  the  giving  liber- 
ty for  the  Arians  to  pre^ich,  Ampbilocbius  took  this  courfe  for  pre- 
vailing with  the  emperor  to  recal  that  edift.  Theodofius  having 
md.dQ  Arcadius  co-emperor  and  Ccefar  with  him,  feveral  bifliops 
Came  to  falute  the  emperor,  to  congratulate  Arcad'uis,  and  to  figni- 
fy  their  confent  to  Theodofius' s  aft,  and  by  their  refpe6t  and  hon- 
our 


The    Comer's    Conflict.  221 

our  done  to  Jrcadius,  to  (hew  that  they  took  him  for  the  fuccefToi* 
of  Theodofiiis  in  the  empire ;  among  others  came  this  Amphiloch'ms 
biihop  of  Iconhim,  who,  after  he  had  done  obeifance  very  fubmif- 
fively  to  Theodofiiis,  was  going  away  without  fliewing  any  refpedl 
to  Arcadius,  tho'  he  fat  by  Theodofuis  in  all  his  royal  robes.  Theodo- 
fius  therefore  called  to  Amph'ilochius ,  faying.  Know  you  not  that  I 
have  made  ^rc^^mi"  my  fon  emperor  with  me  ;  upon  which  Am- 
philochhis  went  to  Arcadius,  and  Itriking  him  on  the  head,  faid,  he 
was  a  very  hopeful  boy.  The odojiushe'mg  very  angi'y  at  this  in- 
dignity done  his  fon,  commanded  him  to  prifon.  AmphilochiiiSy 
after  he  had  gone  a  little  way,  turned  back,  faying,  0  Theodo- 
fius,  you  are  angry  that  I  give  not  your  fon  the  fame  honour  I  give  you, 
fmce  you  have  made  hijn  equal  in  maiejty  to  your  felf;  and,  think  you, 
God  will  be  well p leafed  that  youfuffer  the  Arians  to  abufe  Chrijb,  ivhoni 
hehathfet  athis  right-hand  in  glory ,  and  will  have  all  men  honour  the 
Son  as  they  honour  the  Father.  Upon  which  the  ediftwasreverfed. 
.  Imay  fiy,Can  you  think  thatGod  will  accept  your  worfliip  to  him,, 
be  it  never  fo  great  ;  if  you  take  no  notice  of  Chrifl,  be  fure  God 
will  rejedl  you  and  your  fervices.     But  then  again, 

2J/y,  As  God  will  have  Chriftto  have  the  glory  of  his  kingly 
office,  fo  alfo  of  his  prieflly.  Thus,  fuppofe  fome  great  monarch,, 
his  fon  confenting,  Ihould  lay  upon  his  fon  the  punilliment  due  co 
fome  rebellious  fubje6ls,  intending  his  fon's  honour  as  well  as 
theirpardon;  the  king  fends  forth  a  proclamation  to  them,  to  lee 
themknow  that  his  fon  had  fatisfiedjufl:ice,&  procured  a  pardon: 
but  many  of  them  not  trulling  to  this,  would  not  come  in,  buC 
would  fend  the  king  gifts  and  prefents  to  gain-his  favour ;  the  em- 
peror fcorns  their  gifts  upon  that  account;  efpecially  they  thus 
robbing  his  fon  of  the  honour  of  making  their  peace,  and  there- 
by alfo  plainly  Ihewing,  that  they  thought  their  crime  was  not  i'o 
great,  but  a  fmall  matter  would  make  it  up,  fuch  as  their  gifts. 
Surely,  if  gifts  would  have  done  the  bufmefs,  his  fon  had  greater 
gifts  than  theirs,-  fo  that  he  needed  not  have  died  or  fuffered.The 
reddition  of  this  fimile  may  be  eafily  made :  God  abhors  our  pray- 
ers, alms,  and  all  our  fervices,  if  we  bring  them  as  fatisfa61:ory  to 
his  juflice,  and  fprinkle  our  puddly  waters,  our  tears,  upon  the 
mercy-feat,  and  fill  the  holy  place  with  the  ftinking  favour,  the 
ftinking  vapours  of  our  prayers,  which  are  unperfum'd  with  the 
incenfcof  Chrift's  righteoufnefs,  or  that  are  no  better  than  the 
reeking  fleems  of  a  dunghill;  I  fay,  to  go  to  the  holy  place  with- 
thefe,  inlleadof  theincenfeof  Chrift'smerit  andinterceilion,  is 
not  to  make  an  atonement,  but  a  provocation,.  This  mTikes  Popijh' 
aujlerities.  to  bea6ts  of  pride,infl:ead  of  beingafts  of  mprtificationH 


^    222  The    Comer's    Conflict. 

3J/3',  God  will  have  him  get  the  honour  alfo  of  his  prophetical 
office ;  for  it  is  by  his  Spirit  that  he  inftru6ls  and  teaches  us  how  to 
pray  as  well  as  perform.  By  his  merit  we  have  acceptance,  and 
by  his  Spirit  afliftance.  If  a  child'iliould  write  fome  excellent 
rraftin  themathematicks  inGr^^^,  we  would  infallibly  conclude 
fome  did  learn  him,  or  dictate  to  him;  fowhen  you  pray  in  the 
Spirit,  and  fpiritually,  for  fiich  or  fuch  fpiritual  bleffings,  who  do 
you  think  diftates  to  you  ?  This  is  not  your  mother-tongue  ; 
doubtlefs  it  is  the  Spirit  of  Chrift  that  helps  your  infirmities.  In 
a  word,  Chriftby  his  active  and  palTive  obedience,  whereby  he 
hath  fatisfied  juftice,  ^c.  hath  a  wonderful  interefl:  with  God, 
more  than  all  the  angels  of  heaven,  infomuch  that  God  delights 
to  pardon  the  greatell  of  fmners  for  Chrift's  fake.  Therefore  in 
prayer  conceive  of  God  as  a  great,  an  infinitely  great  God,  and  as 
a  God  in  Chrift.  Look  on  God  through  Chrift,  keeping  the  hum- 
bling fenfe  of  your  own  diftance  and  provocation  ;  look  upon 
God  as  thro'  Chrift  the  moft  compaftionate  fondeft  Father  in  the 
world ;  if  he  give  thee  not  cuery  thing  thou  thus  askeft,it  proceeds 
not  from  his  unwillingnefs  to  give,  but  thine  unfitnefs  to  receive. 
Sixthly,  There  are  temptations  with  reference  to  felf-murder. 
Satan  many  times  tempts  people,  particularly  thofe  that  are  com- 
ing to  Chrift,  he  throws  them  down  and  tares  them,  urging  them 
to  tare  themfelvesto  pieces,  to  make  away  themfelves,  and  cut 
off  the  thread  of  their  own  life.  This  is  a  fubje6t  I  feldom  or  ne- 
ver took  occafion  to  fpeak  in  this  manner  upon ;  but  now  I  chink 
./  it  the  more  neceftary  that  we  are  living  in  a  time,  wherein  we  are 
compafled  about  with  awful  inftances  of  profeflbrs  being  left  un- 
der the  power,  and  fwallowed  up  with  the  violence  of  this  temp- 
tation ;  yea  fuch  inftances  thereof,  as  have  perhaps  made  the 
hearts  of  many  here  prefent  to  tremble.  Andfince  what  hath  been 
may  be,  and  not  knowing  but  in  fuch  a  great  company  as  is  here, 
fome  one  or  other  may  be  under  fuch  temptations,  I  would  offer 
thefe  foWowing  advices  (honly, to  fortify  you  againft  thefe  affaults. 

1.  Confiderthat  felf-murderis  alin  againft  the  very  light  of 
nature,  and  the  very  letter  of  the  law  of  God,  Thou  /halt  not  kill ; 
andyou  may  befure  that  no  thought  of  this  fort  that  enters  into 
your  heart,  can  be  from  God,  for  it  hath  the  very  image  of  the  de- 
vil upon  it ;  he  'voas  a  murderer  fro?n  the  beginning. 

2.  Yield  not  to  the  tempter  ,•  fortho'  this  is  a  temptation  in- 
cident to  God's  people,  infomuch  that  perhaps  there  are  few  of 
them  that  have  not  been  thus  tempted,  as  our  Lord  Jefus  himfelf 
was,  to  whom  the  devil  faid,  Cafi  thy  felf  down  from  the  pinacle  of 
the  temple ;  yet  we  read  of  no  faint  in  Scripture  that  yielded  to 

the 


The   Comer's    Conflict.    '  223 

the  tempter.  We  are  therein  told  of  none  but' wicked  wretches 
that  deftroyed  themfelves,  fuch  as  Saul,  Jlchitophel^  and  Judas ; 
and  fure  you  would  notdefire  to  be  like  them. 

3.  Confider  the  contrary  praftice  of  the  faints  in  Scripture, 
both  in  their  befl  and  word  time.  Old  Simeon  got  an  armful  of 
Chrift,  and  did  he  now  attempt  to  cut  off  his  own  life,  that  he 
might  get  away  to  heaven?  No,  he  willies  to  be  away,  but  he 
puts  himfelf  in  God's  will;  Now  lettejl  thou  thy  fervani:  depart  in 
•peace. Paul  is  wrapt  up  to  the  third  heaven,  and  his  defire  of  death 
mull  have  been  very  great  ,•  yet  he  is  content  to  flay  till  he  was 
dijfolved.  Again,  on  the  other  hand,  if  pains  of  body,  and  ter- 
rors of  mind,  might  contribute  to  ftrcngthen  fuch  a  temptation, 
Job  did  not  want  his  fhare  of  both ;  yet  inllead  of  putting  a  peri- 
od to  his  own  days,  though  indeed  he  curfed  the  day  of  his  birth, 
and  wiilied  for  the  day  of  his  death,  yet  he  fays,  ////  the  days  of  my 
appointed  time  will  I  wait,  till  my  change  come, 

4.  Confider  that  by  fuch  horrid  fuggeftions  as  thefe,  you  are 
tempted  to  afllime  to  yourfelf  a  prerogative  that  belongs  to  God 
only,  Deut.  32.39.  It  is  he  that  lives  for  ever  and  ever,  that  fays,  / 
kill  and  I  make  alive^  I  wound  and  I  heal.  Your  life  is  not  your  own 
to  difpofe  of,  and  as  you  cannot  lengthen  your  life,  fo  you  may  not 
Ihorten  it.     Therefore?f 

5.  When  you  are  thus  tempted,  keep  not  the  devil's  counfels, 
nor  be  thou  his  fecretary ;  go  to  fome  faithful  minifter,  or  expe- 
rienced Chriftian,  and  tell  them  how  you  are  tempted;  for  this 
temptation  is  partly  conquered,  when  it  is  revealed. 

6.  Thefe  who  think  they  fhall  be  damned  and  go  to  hell  when 
they  die,  it  is  the  greatefl:  madnefs  in  the  world  for  them  to  haften 
their  death.  That  the  fear  of  hell  fliould  make  them  leap  into 
hell,  isfo  contrary  to  all  common  fenfe,  that  it  is  a  wonderthata- 
ny  one  fliould  fo  much  ceafe  to  be  a  man,  not  to  fay  a  Chriftian,  as 
to  do  a  thing  fo  contrary  to  nature,  and  much  more  to  grace.  Let 
me  ask  you,  can  you  endure  to  be  among  blafphemers  ?  Can  you 
endure  to  blafpheme  God  yourfelf  for  a  year  together,  or  an  hour, 
and  to  fpend  it  all  in  curfing  and  blafpheming  ?  If  thy  foul  abhor 
this,  why  will  you  leap  into  hell,  a  place  of  everlafling  blafphe- 
my?  I  read  of  one,  who  having  been  a  long  time  tempted  to  make 
awayherfeIf,atlafl:rcfolvedto  doit,forthe  thoughts  of  the  tor- 
ments of  hell  were  not  prevalent  enough  to  deter  her;  but  as  flie 
was  going  to  dcftroy  herfelf,it  was  brought  to  her  mind,  that  in 
hell  llie  Ihould  blafpheme  God  for  ever,  which  fiie  abhorring  to 
do,  upon  that  very  account  forbore.  If  you  were  to  be  only  in  a 
ftate  of  horror  and  torment  it  were  fad  enough ;  but,  for  ihce  to, 

put 


224  The    Comer's    Conflict. 

piicthyfclf  intoa  ftateof  blaiphemy,  how  canfl:  thou  endure  to 
think  of  it  ?    , 

7.  Take  heed  of  fighting  againll;Satan  with  human  reafon,  for 
this  Leviathan  laughs  at  the  fliaking  of  this  Jpear,  his  fcales  are  too 
clofe  to  be  pierced  by  it :  But  take  the  fword  of  the  Spirit,  which 
is  the  Word  of  God,  which  divides  between  the  joints  and  the 
marrow,  fay  to  Satan,  It  is  'xritten,  thou  fJjaltnot  kill. 

8.  Pray,  pray  much  ;  for  the  fword  ofthe  Spirit  muft  be  wield- 
ed by  the  skilful  arm  of  the  Spirit.  If  thou  goeO:  out  in  confidence 
of  thy  being  able  to  manage  Scripture  by  thy  own  ftrength 
and  skill,  it  will  fare  with  thee  as  it  did  thefe,  A^sig.  15, 16. 
They  thought  to  cajl  out  devils  by  the  name  of  Jefus^  hut  the  devil  rent 
and  wounded  tbem,  and  made  them  to  fly,  faying  Paul,  /  know,  and 
Jefus  I  kno'W,  but  who  are  ye  ? 

The  great  argument  that  the  devil  ufes  to  perfuade  thee  to 
felf-murder,  is  by  perfuading  thee  that  thou  art  a  reprobate;  but 
thou  mayeftconfider  that  Satan  cannot  know  that  thou  art  a  re- 
probate :  Was  Satan,  think  you,  on  God's  council  when  he  made 
his  eternal  decrees  ?  Satan,  who  is  not  fo  much  as  one  of  God's 
hir'd  fervants,  but  a  flave  and  a  malefactor  kept  in  chains,  he  is  fo 
far  from  being  of  God's  council,  that  he  is  not  fo  much  as  one  of 
his  family.  If  thou  fayefl  thy  confcience  tells  thee  that  thou  arc 
a  reprobate,  know  that  no  man  living  can  tell  who  are  reprobates, 
nor  can  any  man  know  himfelf  tobe  a  reprobate,  except  he  hath 
committed  the  fin  againfl;  the  Holy  Ghofl:,  which  no  man  hath 
committed,  that  is  forry  to  think  that  he  hath  committed  it ;  for 
it  is  impojfible  thatfuch  a  ??ian  fliould  be  renewed  either  by,  or  to  repen- 
tance, Heb.  6.  6. 

You  that  walk  in  darknefs,  and  fee  no  light,  that  are  haunted 
with  thefe  temptations,  confider  what  a  God  we  have  to  do 
with  ;  we  ferve  fuch  a  great  Lord,  that  all  the  monarchs  of  the 
world  are  beggars  to  him  ;  and  fuch  a  gracious  Father  is  our  God, 
that  the  tendereft  parents  in  the  world,  and  your  deareft  friends, 
are  tyrants  ;  yea,  wolves  and  tygers  compared  to  him.  And  if 
we  fliould  provoke  them,  as  we  provoke  him,  and  they  could  as 
eafily  crufli  us  as  God  can,  we  would  quickly  find  that  their  ten- 
dereft mercies  are  cruelty  ;  whereas  the  feveral  providences  of 
God  will  be  to  thee  not  like  the  ^«// of  q/pj,  bitter  and  deadly,  but 
like  God's  rubarband  aloes,  by  which  thine  iniquity  fliall  be  purg- 
ed, and  all  the  fruit  ofit/Jjall  be  to  take  away  thy  Jin  ;  and  tho'  for  the 
p-efent  the  aflid;ing  hand  of  God  upon  thee,  is  not  joyous  but  grievous^ 
yet  if  thou  art  exercised  thereby  ^  it  will  bring  forth  in  thee  the  quiet f nut 
of  right eoufnefs.  Lay  afide  therefore  your  fears  of  hell,  and  hard 
thoughts^of  God.  •  But 


'  The    Comer's    Conflict.  225 

But  now,  to  add  no  more  particulars,  let  me  exhort  you,  and  all 
that  hear  me,  to  come  to  our  Lord  Jefus  Chrift  whatever  oppofiti- 
on  from  hell  Hands  in  your  way  ;  and  tho'  the  devil  (lioulcl  throw 
you  down  and  tare  you  as  you  are  coming,  yet  Chrift  will  lift  you 
up  and  heal  you.  O  what  ails  the  world  at  our  Lord  Jefus  9  Will 
youtellme,fmner,  what  ails  you  at  Chrift  ?  what  ails  you  at  his 
perfon  ?  is  he  not  the  hrightmfs  of  the  Father  s  glory,  and  the  chief 
among  ten  thoufand '?  Is  he  not  the  rofe  ofparadifc,  the  heart  of  hea- 
ven y  What  ails  you  at  his  oflices  V  Is  he  not  a  prophet  that  can 
teach  you,  a  prieft  that  can  atone  for  you,  a  king  that  can  conquer 
for  you  ?  What  ails  you  at  his  relations  ?  ishenotafliephcrd  to 
feedyou,aphyficiantohealyou,a  father  to  pity  you,  a  husband 
tocherilhyou  ?  What  ails  you  at  his  doing  to  fulfil  the  law  for 
you,  orhisdyingtofatisfyjufticeforyou  ?  What  ails  you  at  his 
yoke,  is  not  his  yoke  eafy  and  his  burden  light,  his  ways  pleafant- 
nefs  and  his  paths  peace  ?  What  ails  you  at  his  grace  and  glory  ? 
What  ails  you  at  him  Sirs  ?  O  !  is  he  not  worth  your  while,  tho* 
you  (liould  run  through  hell  to  come  to  him  ?  Is  there  not  a  heart 
in  all  this  company  that  would  fain  be  at  him  ?  Alas  !  would 
you  rather  go  to  the  devil  than  come  to  Chrift.     That  a  comely 
Jefus  cannot  get  two  or  three  hearts  in  all  this  company,  O  pity, 
pity  !  and  a  thoufand  pities,  that  the  beauty  ofthe  godhead  can- 
not get  a  lover  1  Will  you  all  be  fo  mad  as  to  run  by  Chrift  to  0- 
ther  lovers,  while  he  begs  your  love,  as  if  he  were  upon  his  knees, 
and  fends  us  to  pray  you  in  his  ftead  to  be  reconciled  with  him, 
and  come  to  him  ?  And  therefore.  Sirs,  in  his  blefted  name  I  pray 
you, go  not  by  him.  I  beg  it  as  the  befl favour  you  can  do  to  my  maf^ 
ter  and  me,thatyou  come  to  him.  Ibefeech  you  by  the  mercies  of 
God,  and  by  the  bowels  of  Chrift,  that  you  come  to  him  ;  he  will 
ixelcome  the  worft  of  you  that  will  come  to  him,  &  if  you  hutflrlve 
to  ftretch  the  wither'd  hand,  or  put  out  the  withered  heart  toward 
him,  he  will  help  you  to  it,  and  embrace  you  with  hand  and  heart 
both.     He  is  content  to  come  to  you  on  any  terms,  and  will  you 
not  come  to  him  ?  Heftandsatthedoorofyourhearc,  and  waits 
that  you'll  but  allow  him  to  come  in,  and  let  him  have  accefs. 
Have  you  a  hard  heart,  he  would  be  in  to  foften  it  ?  arc  you  plea- 
fed?  llaveyouafilthy  heart,  he  would  be  in  towafliit?  are  you 
content  ?   Have  you  a  wicked  heart,  he  would  be  in  to  renew  it  ? 
are  you  fatisfied  ?  If  you  will  not  come  to  him,  will  you  let  him 
come  to  you,  that  he  may  make  you  willing  ?  Confider  what  is 
a  coming.  O  is  not  a  day  of  calamity  coming,  &  why  will  you  not 
come  to  Chrift?  Is  not  a  day  of  death  coming,  and  why  will  you 
not  come  to  him  ?  Is  not  a  dav  of  judgment  coming?  and  whv 

Q.  '  will 


ii6  The    Female    Preacher.  # 

will  yoii  not  come  to  him?  Or  why  come  you  to  anything  elfe? 
Why  come  you  to  ordinances,  if  you  will  not  come  to  Chrill, 
for  he  is  the  life  of  ordinances?  Why  come  you  to  fermons, 
if  you  come  not  toChriil,  who  is  the llibftance of  all  fermons? 
Why  come  you  to  a  comrQ,union-table,  if  you  will  not  come 
to  Chrift,  for  he  is  the  heart  of  the  communion?  Why  do  you 
hope  for  heaven,  if  you  will  not  come  to  Chrifl,  for  he  is  the 
all  of  heaven,  the  heaven  of  heavens  ?  A  thoufand  heavens 
;ne  lighter  than  a  feather  when  laid  in  the  balance  with  him. 
Had  1  the  tongue  of  a  feraphim,  I  could  not  commend  him  enough 
to  you ;  but  O  may  he  commend  himfelf  to  your  heart,  and  caufe 
^•outo  throw  yoiir  immortal  foul  into  his  faving  arms,  notwith- 
j]  anding  all  the  difcouraging  temptations  of  Satan,  and  whatever 
objections  &  oppofitions  rtand  in  the  way  of  your  coming  to  him. 


The  Self-humbling,  and  CnRisT-exalting  Influ- 
ence of  Divine  Discoveries. 

Opened  in  a    SERMON   preached  July    13,    1729.  immediately  after  the 
Celebration  of  the  Sasrament  of  the  Lord's  Supper,  at  Dunfermline. 

By  the  Rev.  Mr,  Ralph  Erskine. 

— I  -■  -  ' 

JOHN    iv.     29. 

Come^  fee  a  Man  which  told  me  all  things  that  ever  I  did  -,    Is 
not  this  the  Chriji  ? 

F  our  glorious  Lord  Jefus  has  been  here  prefent  this  day,  con- 
verfing  with  us  as  he  did  with  the  woman  of  Samaria.,  difco- 
vering  us  to  ourfelves,  and  difcovering  himfelf  to  us  ;  if  he 
isath  been  telling  us  what  vile  finners  we  are,  and  what  a  glori- 
ous Saviour  he  is,  fo  as  the  entrance  of  his  word  hath  given  light  to 
us.,  to  fee  our  blacknefs  on  the  one  fide,  and  his  beauty  on  the  o- 
ther  :  furely  it  cannot  but  lead  us  to  fome  fuch  felf-condemning 
and  Chrift  commending  exercife,  as  here  this  woman  is  employed 
in.  Come.,  fee  a  man  that  told  me  all  things  that  ever  I  did  j  is  not  this 
the  Chrift  ? 

In  the  preceding  part  of  this  chapter,  there  flands  recorded  a 
very  notable  converfation  betwixt  Chrift  and  this  woman,  the  par- 
ticulars whereof  are  too  many  to  be  confidered  at  this  time,  the' 

fome 


The    Female    Preacher.  227 

fome  of  them  may  fall  in  our  way  when  we  fpeak  of  the  circum- 
(lancesofherconverfion  :  Only  in  the  general,  our  Lord  Jefus, 
as  a  wearied  traveller,  fitting  down  by  yrt<:(9Z''swell5  and  this  wo- 
man coming  to  draw  water,  he  asks  a  drink  from  her,  both  to 
quench  his  thirft,  and  to  take  occafion  of  conferring  with  her, 
with  a  defign  of  mercy  to  her  foul.  She  apprehending  him  to  be 
a  y^-ty,  refufes  to  give  him  a  drink,  upon  an  old  quarrel  that  was 
between  t\\Qjeixis  and  thcSamarnans^whQXQwpon  Chrift  (liews  her 
how  file  miftook  her  own  mercy,  and  that  he  had  better  water  to 
give  her  than  that  which  file  refufed  to  give  him,  ^.10.  and  that 
if  ihe  knew  what  a  valuable  mercy  were  at  her  hand,  flie  would 
have  turn'd  a  fupplicant  to  him,  and  not  fufter  him  to  be  fo  to  her. 
But  (lie  ftillreafoningagainft  his  offer,  he  points  out  further  the 
excellency  of  what  he  offered,  f.  13, 14.  This  raifed  fome  natu- 
ral defire  in  her  :  But  our  Lord  refolving  to  take  hold  of  her  heart, 
and  knowing  that  the  richeft  offer  of  his  grace  in  the  world,  will 
work  no  defire  in  the  heart  of  finners,  further  than  what  is  natural 
and  carnal,  unlefs  he  effedmally  convince  them  of  theirj^;^  and  mi- 
fery,  zndjavingly  manifefl  himfelf  to  them ;  therefore  he  takes  this 
method  with  her.  iji.  He  convinces  her  of  her /zk  and  mifery,  and 
lets  her  underftand  that  he  knew  all  the  lewdnefs  and  wickednefs 
file  was  guilty  of,  by  Ihewing  her  how  many  adulteries  flie  was 
chargeable  with,  if.  18.  Whereupon  flie  begins  to  conceive 
fome  high  opinion  of  him  as  a  prophet,  and  to  feek  further 
light  from  him  with  reference  to  the  right  -imy  of  woriliip- 
pmg  God,  there  being  controverfies  about  religious  matters,  and 
particularly  about  the  place  of  publick  worfliip,  betwixt  the  Jews 
and  the  Samaritans.  And  indeed  the  woman's  difcourfe  here 
fliews,  that  tho'  flie  was  a  profane  Samaritan,  yet  flie  was  no  igno- 
ramus. She  had  knowledge  of  the  controversy  of  the  day  flie  lived 
in,  and  the  grounds  thereof,  and  knew  that  the  Mejjias  was  to 
come ;  yet  her  knowledge  was  no  fan6l:ified  knowledge.  But  now 
her  conicience  being  awakened  with  a  fenfe  of  fin,  flie  is  follicit- 
custohaveher  mind  informed,  and  accordingly  is  inftrufted  at 
largeby  our  Lord  Jefus,  both  concerning  the  place  and  the  right 
manner  of  worfliipping  God.  And  thus  from  one  thing  to  ano- 
ther he  leads  heron,  until,  2dly,  He  manifen:s  himfelf  to  her,  f. 
26.  ChrilVs  difcourfe  about  the  change  of  religion  that  was  to 
take  place,  brought  the  woman  to  mind  of  tlie  Mc(]iah\  coming  ; 
Iknozv,  hys  (hCy  that  MejUiab  Cometh,  ivbich  is  called  Cbrift  ;  -jjhef' 
he  is  come,  he  ijoilltelliis  all  things :  And  while  flie  is  expre'unjr;  her 
high  efl;imation  of,and  great  defire  after  this  comir)gM(?/7?<3!j-,Jerus 
fays  unto  her,  I  that /peak  unto  thee  am  he.  Chrifl:  may  be  preic-uc 

Q_  2  with 


i228  The    Female    Preacher. 

with  people,  and  fpeaking  to  them,  and  yet  they  cant't  know  it, 
till  he  reveals  himfelf,  as  here  he  did  to  this  woman,  I  that /peak 
unto  thee  am  he. 

Nofooner  didChrifl:  ihuskindly  difcover  himfelf  toher,  than 
immediately  this  iweet  conference  is  broken  up,  by  the  return  of 
thedifciples,  who  hzd  gone  to  the  city  to  buy  tneat,  f.  8.  I'hefweet- 
eflfellowfliip  with  Chrift  on  the  earth  is  but  of  a  fliort  duration, 
and  them.oft  pleafant  manifeflations  may  meet  with  very  fudden 
interruptions,  and  poor  finners  may  havefuch  a  fweec  time  in 
thrift's  company,  that  even  the  company  of  difciples  may  be  an  in- 
terruption to  it. 

But  now  how  file  was  afFefted  with  this  difcovery  is  evident 
from  two  things.  iy?,She  forgets  her  errand  that  flie  came  upon  ; 
file  left  her  water-pot,  and  went  her  way.  Having  got  a  tafte  of 
The  excellency  ofChrill,  and  a  drink  of  the  living  water  that  he 
gave  her,  flie  minds  no  other  water  now,  nay,ihe  forgets  all  other 
things  that  before  were  in  a  great  efteem  with  her.  2dly,  She 
fpreads  the  name  and  fame  of  Chrift  in  the  place  where  (lie  dwelt. 
Come  fee  a  man,  {"cLysihc,  that  told  me  all  things  that  ever  I  did;  is  not 
2 his  theChrift?  Wherein  we  may  notice,  i.  An  invitation, Cow^/^^  a 
'iuan ;  having  got  a  tafte  of  his  goodnefs,flie  would  have  the  men  of 
the  city  to  tafte  and  fee  with  her.  2.  A  commendation,  a  man  that 
told  me  all  things  that  ever  I  did  ;  a  man  that  hath  difcovered  him- 
ielf  to  be  God  as  well  as  man,  in  that  he  hath  ript  up  my  heart  and 
life.  He  had  difcover'd  her  lewdnefs  to  her,  and  thereby  repre- 
fented  all  other  things  to  her  as  feen  by  him.T'here  is  here  implied 
-a  humble  fenfe  {lie  had  of  her  fmfulnefs,  which  Chriflhath  given 
her  a  difcovery  and  convi6lion  of,  and  by  his  fearching  word  llie 
iinderftoodthathewasthefearcherof  hearts,  and  fo  commends 
him  SLS  a  man  that  told  her  all  things  that  ever  floe  did.  3.  A  conclu- 
iion,by  way  of  interrogation  and  expoftulation.  Is  not  this  the 
Chrift  ?  importing  no  manner  of  doubt  about  it  in  her  own  breaft, 
but  a  ftrong  affirmation  pointing  at  him  unto  them.  He  had  told 
iier  what  flie  was,  and  in  this  glafs  (lie  faw  her  own  vilenefs  ;  and 
hehadtoldherwhathe  was,  andin  this  glafs  (lie  faw  his  glory, 
and  by  both  thefe  means  he  had  difcovered  himfelf  to  be  the  true 
Mcffias,  the  God-rmn,  the promi^QdEinanuel,  God  with  us  ;  and 
her  heart  being  hili  of  Chrift,  and  overflowing  with  the  living 
water  of  the  Spirit  that  he  had  given  her,  it  vented  itfeif  and  ran 
over  in  his  praife  and  commendation  unto  others,  Co?ne  fee  a  man 
that  told  me  all  things  than  ever  I  did  ;  Is  not  this  the  Chrift  ?  1  fliall 
endeavour  fome  further  explication  of  this  text,  upon  a  note  of 
doftrine.    Faffing  over  many  othcrb\  what  I  mainlv  fixt  upon  is, 

Obf. 


The  Female  Preacher.  829 

Obf.  That  thofe  faving  difcoveries  of  Chrifi^  that  make  perfons  to 
condemn  and  ahafe  themfelves  to  the  loweji,  lead  them  at  the  fame  time  to 
commend  and  exalt  Chrift  to  the  highefl. 

Sclf-fearching,  foul-humbling,  and  fin-clifcovering  manifef- 
tacions,  iflue  in  Chrilt-exalting  commendcUions.     I  think  'tis  re- 
markable in  this  woman,  that  kindly  humiliation  did  not  take 
place  in  her,  till  after   that    Chrifl   had    clearly    manifefled 
himfelf  to  her,  faying,  I  that  fpeak  unto  thee  am  he.     'Tis  true, 
when  Chrift  firft  difcovered  her  wickednefs  and  lewdnefs  to 
her,  flie  appeared  to  be  felf-condemned  and  convicted,  faying, 
I  perceive  that  thou  art  aprophct,  and  a  true  prophet  indeed,  that  can 
tell  me  how  many  a61s  of  lewdnefs  I  have  been  guilty  of;  her  con- 
fcience  flying  in  her  face,  and  fubfcribing  to  the  truth  of  what  he 
told  her ;  But  yet,  as  her  firft  convi61:ion  appeared  to  be  very  par- 
tial and  weak,  in  that  (asfome  think,  (lie  feem'd  to  fliift  any  dif- 
courfeaboutherown  vilenefs,  andftarted  a  queftion  about  a  na- 
tional difference  betwixt  the  ^^■-cyi' and  Aitw^r/f^/zj-,  to  divert  thac 
fubjedl:  concerning  her  bafenefs  ;  fol  think,  we  may  conclude, 
that  her  convictions  before  were  very  legal,  driving  her  rather  to 
her  works  and  duties  than  to  Chrift,  for  inftantly  ilie  falls  aquef- 
tioning  him  about  the  means  of  worlhipping  God,  as  if  when  now 
(lie  was  convinced  of  her  fm  againfl  God,  her  only  way  of  getting 
to  his  favour,  was  by  endeavouring  to  pleafe  him  by  her  duties  of 
worfliip,  whomihehaddifpleafed  by  her  wickednefs  and  lewd- 
nefs.    And  indeed  the  firft  thing  that  an  awakened  confcience 
looks  to,  is  the  law,  thcfirjt  husband.     But  now  when  once  Chrift 
difcovers  and  manifefts  himfelt  to  her,  file  is  kindly  humbled  un- 
to a  fenfe  of  her  vilenefs,  ^ea,  and  of  all  heart  and  life- wickednefs 
reprefented  to  her  under  that,  and  in  the  light  wherein  Chrift  dif- 
covered himfelf,  flie  faw  all  her  abominations ;  he  told  me  all  things 
that  ever  I  did.     She  is  now  humbled  and  abafcd  to  the  loweih 
Why  ?  her  fenfe  offin  is  not  now  partial,  but  full,  He  told  me  all 
things  that  ever  Idid.     Neitherisic  now. legal,  but  evangelical  ; 
for  it  was  now  in  the  glafs  of  a  faving  manifeftation,  in  the  glafs 
wherein  Chrift  difcovered  his  glory  and  excellency,  that  flie  faw 
all  her  own  filthinefs  &  deformity.'  And  while  flie  is  thus  debafed 
and  humbled  by  the  difcovery  of  Chrifl,  how  does  flie  commend 
ana  exalt  him  to  the  higheft  ?  She  commends  him  to  her  nc]gh- 
bour-citizens  and  puts  the  greateft  honour  upon  him,  both  as  he 
is  the  true  God  incarnate,that  by  his  omnifcient  eye  could  fee,and 
fodec'ire  to  her.  all  that  ever  fl:e  did,  and  as  he  is  the  true  Mcfjias, 
the  anointed  of  Crod,  Is  not  this  the  Chrift "?  I'hc  truth  of  this  doc-' 
trine  might  be  cleared  from  many  fcripture-paflages.  That  fav- 

Q.  3  inir 


230  Tl)e    Female    Preacher. 

ingdifcoveriesofChrifl  tend  to  make  perfons  condemn  and  de- 
bafe  themfelves^  and  to  commend  and  exalt  Chrifl  ,•  as  it  was 
with  Job,  chap.  40.  f.  4, 5.  God  having  manifefted  his  glory,  he 
cried  out,  Behold  I  am  vile,  what  fljall  I  anfwer  thee  ?  I  will  lay  my 
handiipon  my  mouthy  as  being  unworthy  to  fpeak  in  the  prefence  of 
fuch  a  great  and  glorious  one  ,•  therefore  he  adds,  Once  have  I 
fpoken,  but  I  will  not  anfwer,  yea  twice,  but  I  will  proceed  no  further  ; 
and  Job  42.  ^,6.  See  how  the  difcoveryof  Chrifl  makes  the 
Prophet.//?2f6j!^  to  condemn  and  debafehimfelf  to  the  loweft,  and 
to  commend  and  exalr  Chrifl  to  the  higheft,  7/^^.6. 1,5.  He  faw 
the  Lord  fitting  upon  a  throne  high  and  lifted  up,  and  his  train  filling 
the  temple  ;  then  fays  he,  M'^oe  is  me, for  lam  undone,  becaufe  lam  a 
man  of  unclean  lips,  and  I  divell  in  the  midji  of  a  people  of  unclean, 
lips  ;  for  mine  eyes  have  feen  the  King,  the  Lord  of  Hofls.  To 
this  purpofe  we  may  fee  Ifa.  45.  22.  and  downward.  Look 
to  me  and  be  faved,  all  ye  ends  cf  the  earth,  for  I  am  God  and  there 
is  none  elfe.  Why,  what  will  iffue  upon  that  faving  fight  of  Chrifl  ? 
both  the  abafing  of  himfelf,  f.  23.  To  him  every  knee/hall  bow,  and 
xhe  high  commendation  and  exaltation  of  Chrifl,  Surely,  ver.  24,. 
25.  PmH  one  fay, in  the  Lord  have  Irighteoufftefs  andfirength  ;  in  him 
fhall  all  the  feed  of  Ifrael  be  juftified,  and  fijall  glcry.  But  paiTrng 
many  other  proofs,  I  fuppofe  it  will  be  found  evident  in  the  ex- 
perience of  all  faints,  that  every  manifeflation  and  difcovery  of 
Chrifl  tends  to  work  both  thefe  effefts  at  the  fame  time,  even  to 
inakethem.  condemn  and  debafe  themfelves  to  the  loweft,  and  to 
commend  and  exalt  Chrifl  to  the  higheft.  This  fubjeft  is  very 
large,  but  I  defigii,  for  fliortning  the  work,  to  confine  myfelf  ef- 
pecially  to  the  circumflances  and  efrecls  of  the  difcovery  that 
Chrift  here  gives  of  himfelf  to  the  woman  o^  Samaria  in  the  fol- 
lowing method.  J.  1  fliall  fliew  what  we  are  to  underfland  by 
Chrifl's  manifefling  or  difcovering  himfelf  to  a  pcrfon.  II. 
What  are  thefe  fin-difcovering  and  fbul-debafing  eftefls  of  Chrifl 
manifefling  himfelf ;  or  when  may  one  be  in  cafe  to  fay,  that 
Chrifl  hath  told  him  all  things  that  ever  he  did  ?  III.  What 
are  thefe  Chrifl-exalting  commendations,  wherein  fuch  dif- 
coveries  of  Chrifl  vent  themfelves  ;  and  fo  notice  the  particular 
import  of  what  ihe  woman  here  fays.  Come  fee  a  man  that  told  me  all 
thinn^sthat  ever  Idid  ;  is  not  this  the  Chrift  ?  IV.  I  will  fliew  the 
reafonsoFthedo6lrine  ;  whence  it  is  that  laving  difcoveries  of 
Chrill  have  ^uc\\  a  felf-debafing,  and  Chrifl-exalting  influence. 
And  then,      V.  Make  application  of  the  whole. 

I.  T  will  fpeak  a  little  of  Chrifl's  dilcov^ering  and  manifefling 
himfelf  to  fmners.     And  here  I -would  confine  myfelf  to  the  cir- 
cumflances 


The    Female    Preacher.  031 

cumftancesof  the  difcovevy  that  lie  makes  of  himfelf  to  this  wo- 
man, which  wrought  this  efFe6lin  her,  and  which  in  mod  particu- 
lars will  be  found  to  agree  with  all  the  faving  manifefcations  that 
•  our  Lord  makes  of  himfelf  to  his  people,  either  at  liril  converii- 
on,orany  renewed  vifit  he  makes  to  them.  And  here  we  may 
notice-  i.  Some  things  relating  to  the  means  of  the  difcovery 
that  Chrift  makes  of  himfelf  to  this  woman.  2.  Some  things  re- 
lating to  the  manner  of  it. 

ifi.  There  are  fome  things  in  the  context  relating  to  the  means 
of  this  difcovery.  i.  One  of  the  more  remote  means  was  his  tak- 
ing occafion  to  come  to  a  place  where  (lie  was  alfo  to  come,  and 
fo  cafting  himfelf  in  her  way  as  it  were.  This  is  noticed  very  re- 
markably, i^.  4.  of  this  chapter,vj\\QrQ.  it  is  faid.  He  miifi  needs  go 
through  Samaria.  Whatever  other  reafons  there  were  for  his  go- 
ing this  way,  here  was  a  fpecial  one ;  he  mud  needs  meet  this 
woman,  and  with  thofe  Samaritans  (whom  on  this  occafion)  he 
converted  to  the  faith.  If  there  be  but  one  foul  that  Chrift  hath 
an  errand  to,  the  world  will  not  keep  him  away  from  the  place 
where  that  foul  is.  He  mull:  needs  go  through  that  place ;  there 
is  a  fweet  neceffity  he  lies  under ;  he  muft  needs  bring  a  gofpel 
miniflry  there,  he  mult  needs  bring  gofpel  ordinances  where  he 
has  any  fouls  to  meet  with,  and  difcover  himfelf  favingly  unto. 
They  to  whom  Chrifb  hath  difcover'd  himfelf,  will  find  a  merciful 
providence  exercifed  about  them,  in  his  ordering  their  lot  fo,  that 
either  they  are  brought  to  the  place  where  Chrift  and  his  ordinan- 
ces are,  or  Chrift  and  his  ordinances  come  to  the  place  where 
ihey  are.  A  fecond  more  remote  means  of  this  difcovery  is  our 
Lord's  ordering  matters  foasher  fecular  errand  is  made  the  oc- 
cafion of  her  fpiritual  good  and  advantage,  f.  7.  There  comes  this 
woman  of  Samaria  to  draiv  water.  Providence  may  be  intending 
much  mercy  to  thofe  who  are  both  very  unworthy  of  it,  aiid  very 
unconcerned  about  it.  Little  was  this  iinful  woman  minffngany 
other  thing  but  to  draw  water,  yet  a  happy  providence  made  her 
to  meet  v/ith  the  Saviour  of  finners.  Some  have  come  to  ordinan- 
ces, as  this  woman  did  to  Jacob's  well,  with  no  other  view,  fave 
upon  fome  fecular  and  carnal  errand ;  may  be  to  draw  the  water 
of  damnation  to  themfelves,  or  to  draw  in  fome  applaufe  to  them- 
felvesamongft  their  neighbours,  or  merely  from  cuftom  and  cu- 
riofity,  little  minding  any  faving  good,  which  yet  the  Lord  hath 
prevented  them  with.  A  third  mean  of  this  difcovery  is,  Cl/rift 
falls  a  difcourfing  with  her,  and  upon  occafion  of  his  feeking  and 
her  refufing  him  adrink  of  water,  he  fiiews  his  pity  and  compani- 
on her,  as  an  ignorant  and  unfenfible  rinncr,having  no  knowledge 

Q.  4  or 


23-  T^he    Female    Preacher." 

orfenfeofherreal  want  and  necefficy  with  refpecl  to  that  better 
^cvater  vjhich  he  had  to  give ;  and  particularly  he  lets  her  know,  that 
the  'Uie II  of  living  water  zvas  in  his  hand,  to  difpenfe  as  he  pleafed; 
and  that  as  he  offers  his  grace  before  we  ask  it,  fo  he  will  not  re- 
fufe  it  to  them  who  ask  it  upon  his  ofFer  and  promife.  If  thou  hadft 
knoivu,  thou  ivoukr/i  have  asked,  and  I  would  have  given  thee  living 
water  5  and  belides,  in  his  difcourfe,  he  commends  his  water  to 
her,  !(■'.  14.  his  gifts,  his  graces,  his  Spirit,as  a  well  above  all  wells, 
a  well  of  water  fpringing  up  to  everlajting  life,  and  all  to  be  freely  dif- 
penfed  by  way  of  gift  and  donation ;  and  this  is  the  way  he  deals 
Hill  with  Tinners  in  the  free  difpenfiition  of  the  gofpel.  A  fourth 
mean  of  this  difcovery,  is  his  working  a  work  of  convi6lion  upon 
her  confcience,  byflievving  her  tranigreffionstoher,  and  fetting 
lier  fin  in  order  before  her,  f,  18.  and  thereby  difcovering  his 
prophetical  office  to  her,  and  raifing  fomeefteem  of  him  as  a  pro- 
phet, 1^.  19.  Thefreeji  offers  do  not  prevail  with  finners, till  they  be 
convinced  of  their  linfulnefs  and  milery.  Indeed  it  is  not  every 
fight  of  fin  that  will  convince  the  finner  ;  butChrifl:  mud  fet  it  home 
upon  the  confcience,  and  difcover  fin  to  them  marked  by  his  all  fee- 
ing  eye,his  allfearching  eye,'  for  the  woman  knew  pretty  well  how 
matters  were  with  her,  and  yet  without  any  due  fenfe;  till  he  ript 
up  her  bofom,  and  made  her  fee  and  nnderftand  that  all  her  fins  were 
naked  andopenuntothe  eye  of  him  with  whom  (he  had  now  to  do;  and 
tho'  lliedid  not  yet  know  him  to  be  the  Chrift,  yet  flie  begins  to 
have  fome  high  tho't  of  him  as  a  prophet  that  had  the  mind  ofGody 
and  by  whom  God  was  difcovering  her  finfulnefs'tQ  her.  But- 
it  does  not  appear  as  yet  that  llie  perceived  any  thing  in  him  a- 
bove  ordinary  prophets ;  fo  gradually,  by  little  and  little,  did  he 
manifcfl;  himfelf  to  her.  Only  it  is  evident  here,  that  in  God's  or- 
der &  method  of  working  effectually  on  the  hearts  of  finners,  as 
there  is  a  difcovery  of  fin  thatgoes  before  a  difcovery  ofChrifl:, 
without  which  perfons  do  not  fee  their  need  of  Chrift;  fo  the  more 
ihat  Clirifi:  diicovers  fin,  and  touches  the  iinner's  heart  therewith, 
it  breeds  the  more  refpesSt  and  eftimationof  him,  tho'  it  may  be 
very  weak  and  low  at  firfl.  A  fifth  mean  of  this  difcovery  is  his 
opening  up  to  her  the  nature  of  true  fpiritual  and  acceptable  wor- 
Ihip,  t-  21,  22,  23,  24..  Here  he  gives  her  fuch  inftrudlion,  as 
might  tend  to  let  her  fee  that  he  v/as  a  prophet  above  all  prophets, 
that  knew  what  changes  were  quickly  to  fall  out  with  reference 
to  the  place  of  religious  worlhip,  and  what  fort  of  worfhip  God 
woi::d  iiave,  whatafpirit  he  is,  and  what  fpiritual  fervicc  he  re- 
quires As  faith  comes  by  hearing,  ^0  difcoveries  of  Chrift,  the 
gloriousobjettoffaith,  coroeby  the  muans  of  inJl;ru6lion and  di- 
vine 


The    iFemale    Preacher.  233 

vine  teaching,  fuch  as  the  Lord  Jefiis  here  gives  this  woman.  And 
this  paves  a  way  to  a  fixth  mean  of  this  difcovery,  namely,  his 
working  in  her  heart  a  kindly  remembrance  of  an  high  eileem  of 
the  MeJjlaSy  ver.  25.  The  longer  llie  con  verfed  with  Chrifl  flie  is 
the  more  enamoured  with  him.  Tho'  he  difclaimed  the  Samari- 
tan worlhip,  and  declared  they  had  no  warrant  for  their  religion  ; 
vet  having  at  the  fame  time  fliewed  that  the  Je-imP}  worihip  was 
warrantable  by  the  word  of  God,  though  yet  their  temporary 
way  of  ivorfhip  was  what  his  coming  to  tiie  world  was  to  give  a 
burial  to, and  to  aboliili,  upon  which  a  more  excellent  ijoay  of  wor- 
fliipping  God  was  to  fucceed  ;  1  fay,  the  more  Ihe  hears  him 
fpeak,  the  more  llie  is  enamoured  with  his  difcourfe,  and  filled 
with  great  refped  and  regard  to  the  MeJJtas,  from  whom  Ihe  ex- 
pected fuch  inftruftions  as  that  ,•  I  know  that  Mejfias  comes,  which 
is  called  Chrift ;  ivhen  he  is  come,  be  will  tell  us  all  things  ;  not  know- 
in  as  yet  that  ihe  was  fpeaking  to  him.  She  is  fpcaking  with  a 
very  high  eftimation  of  him,  as  the  great  teacher  of  his  church,, 
that  would  fully  reveal  the  counfel  of  God  concerning  his  fervice 
and  means  of  falvation.  And  now  the  woman  by  thefe  means  be- 
ing brought  to  have  precious  thoughts  of  Chrid,  and  to  give  fuch 
a  notable  evidence  of  her  faith  concerning  him,  then  he  difcover- 
Q.d\\\m^Q\^,hymg-,Ithatfpeakimtotheeamhe  :  When  people  are 
brought  to  fublime  thoughts  of  Chrift,  then  it  is  certain  Chrift  is 
not  far  off  from  them  :  Thus  ye  have  the  means.  We  iliali, 

2^/}',  Notice  the  manner  of  the  difcovery  that  Chrift  makes  of 
himfelf  ;  Ithhtfpeak  unto  the  earn  he.  Here  is  a  clear  manifefta- 
tion  and  revelation  that  Chrift  himfelf  gives  of  himfelf,  /  that 
/peak  unto  thee  am  he.  It  is  not  ordinary  for  Chrill  to  give  fuch  tel- 
timony  of  himfelf,  there  muft  be  fome  rare  thing  here  ;  for  when 
Johns  difciples  came  to  ask  him.  Art  thou  he  that  flMllcome,  or  may 
we  look  for  another  ?  he  does  not  fay,  Ithatfpeak  unto  thee,  am  he  ; 
nay,  but  go  tell  John  what  ye  hear  and  fee ;  the  blind  receive  their  fio^ht\ 
the  lame  walk,  the  lepers  are  cleanfedy  the  deaf  bear,  the  dead  are  rafed 
upland  the  poor  have  thegofpel  preached  to  them  ;  let  him.  draw  the 
conclufion  from  thefe  premifes  whether  I  am  he  or  not ;  but  here 
Matth.  II. 5.  hegivesus  asclear  adifcovery  of  himfelf  as  in  all 
tile  book  of  God,  out  of  his  own  mouth.  We  know  Peter  gave  a 
clear  tefhimony.  Thou  art  Chriji,  the  Son  of  the  living  God  ;  the  j'a- 
ther  gave  a  great  teftimony  to  him,  This  is  my  beloved  Son,  in  whom 
lamwell  pleafed.  But  that  Chrift  gave  as  "clear  a  tefiimony  of 
himfelfis  rarely  to  be  found  in  all  the  New  Teftament  :  Yea,  this  ■ 
difcovery  of  himfelf  is  the  more  remarkable,  becaufe  he  forbad 
bis  difciples  at  that  time  to  tell  exprefly  who  he  was  ;  and  when, 

■    rilatc, 


23-i-  The    Femails    Preacher. 

Pilate,  and  Herod,  and  others  ask  him  'ujho  art  thou  ?  he  either  gave  - 
them  a  very  dark  anfwer,  or  none  ac  all.  Chrifl  is  not  lavilli 
of  his  commendations  in  this  manner  ;  therefore  there  is  fome 
fpeciality  here,  and  yet  there  is  fomething  in  the  manner  of 
Chrift's  manifeftmg  himfelf  to  her  that  is  common  to  ail  the 
children  of  God,  to  whom  he  favingly  manifefts  himfelf. 

1.  It  was  in  a  word,  a  home  word  fpoken  to  her  heart,  that  he 
difcovered  himfelf,  I  that /peak  unto  thee  am  he.  It  was  by  fpeak- 
in,2;toiier  that  he  maniferted  himfelf;  fo  it  is  in  tlieword  thathe 
difcovershimfelf  CO  his  own,  that  luor^  that  comes  into  the  ear  of 
others,  comes  into  their  heart;  the  joyful  found  goes  thro'  the 
very  foul  of  the  man,  in  a  fecret  indifcernible  manner.  This  is 
p'ain  in  the  cafe  of  this  woman,  both  with  refpeft  to  the  zvord  that 
I'e  fpake  for  her  convitiion  to  difcover  her  fin,  and  in  the  zvord  that 
he  fpake  for  her  confolation  difcovering  himfelf  as  the  Saviour. 
In  the  former  he  had  faid,  /  know  this  is  not  thy  husband  that  thou 
hift-y  the  vjQrd  went  to  her  hear t,that  is  a  true  'word,fsLys  {lie,fpoken 
by  a  true  prophet,  for  I  am  living  in  ivhoredom.  I'hus  God,  in  deal- 
ing with  iinners  by  his o^g;-^ externally,  makesithavean  internal 
found  in  the  heart;  he  whifpersin  theearofafinner,  and  makes 
him  think,  O  that  is  very  true,  lamjufl:  guilty  of  yon  fin,  I  can- 
not reclaim  againft  what  the  minifter  fays,  all  is  true,  I  muffc  take 
■with  the  charge  of  God's  ii^ord :  So  with  refpeft  to  the  latter,when 
he  difco  vers  himfelf  favingly,  it  is  in  the  'Vijoyd  of  grace,  it  comes 
into  the  ear,  but  the  finger  of  Godfets  it  down  to  the  heart,  the 
God  that  commanded  light  to/Jjine  out  of  darknefs  fhines  into  the  heart ; 
and  it  is  in  the  glafs  of  the  iwrd  that  this  light  fliines,  behold- 
ing, as  in  a  glafs,  the  glory  of  the  Lord, 

2.  It  was  a  particular  difcovery,  Ithatfpeak  unto  thee  am  he ;  to 
thee  ;  fo  when  God  in  Chrifl  difcovers  himfelf,  it  is  a  particular 
difcovery,  he  calls  his  ownfljeep  by  name,  John  lo.  3 .  As  the  word 
ofconvi6tion  is  particular,  fo  the  wor^ofgrace  is  particular,  as  if 
God  were  dealing  with  none  other  but  that  perfon.  O  has  he 
fpoken  to  thee,  man,  to  thee,  woman,  in  particular,  by  his 
-ivord,  and  fet  it  home  upon  thy  heart  ? 

3.  It  was  an  immediate  difcovery  he  himfelf  made  of  himfelf, 
Thisindeedisnottobeexpeftedin  the  manner  that  the  woman 
here  was  privileged  with:  But  tho'  it  is  not  now  in  an  immedi- 
ate, but  in  a  mediate  way;  yet  where  he  favingly  manifefts  him- 
felf, he  takes  the  means  in  his  own  hand,  and  makes  the  foul  find 
that  it  is  none  other  but  himfelf  that  is  dealing  with  it ;  it  is  not 
thevoiceofmenorminifl:ers,  butthe  voice  of  God  that  it  hears, 
1  Thejf.  'ih  13.  The  word  com.es  with  fuch  life,  light  and  raajedy, 

that 


r^^-  Female    Preacher.  235 

that  the  foul  finds  it  is  indeedthe  wordof  God,  it  has  i  hea\en]y 
relifli  with  it.     And  hence, 

4.  It  was  a  clear  and  demonftrative  difcovery;  I  am  he,  fays 
Chrift  to  the  woman.  Saving  difcoveries  are  by  way  of  demon- 
ftration,  as  the  word  imports,  ^uhn  16.  9.  Thushemanifefl.s  him- 
fe!f  to  his  people,  as  he  does  not  manifeft  himfelf  to  the  world, 
who  remain  encompafs'd  and  invelop'd.  with  the  clouds  and 
mifts  of  grcfs  darknefs  and  ignorance  amidil  aUthe  literal  know- 
ledge they  enjoyed. 

5.  It  was  a  gradual  difcovery,  by  little  and  little,  from  one  ftep- 
to  another,  till  he  made  all  hiS  giory  pals  before  this  ivioman ;  even, 
fo  where  he  manifells  himfelf  favingly,  he  does  it  gradually  ;  his 
goings  forth  are  prepared  as  the  morning.  1'he  'ujork  that  is  very 
fudden,  feldom  proves  very  found.  It  is  obferved  of  the  bad 
ground,  that  the  feed  fown  did  fuddenly  fpring  up.  God's  or- 
dinary 'ucay  of  manifefling  himfelf  is  gradual  ;  the  path  of  the 
jufi  pfines  more  and  more  unto  the  perfe^  day.     Then, 

6.  It  was  a  fenfible  difcovery  that  he  gave  of  himfelf  to  this  'wo- 
man ;  her  time  wasatitne  of  love.  After  he  had  let  her  fee  that  (lie 
was  lying  in  her  blood,  and  in  the  puddle  of  pollution,  and  after  he 
had  filled  her  heart  with  precious  thoughts  of  the  Mejfias,  the 
Deliverer,  he  would  no  longer  hide  himfelf  from  her ;  O  how 
fweetly  and  fenfibly  does  he  manifeft  himfelf  to  his  people,  when 
they  are  apt  to  think  he  is  far  from  them !  As  this  'woman  was 
fpeaking  of  the  MeJJias  as  the  glorious  perfon  whom  file  wift  not 
ifever  fne  would  have  the  happinefs  to  fee.  Behold,  faysChrifi:,  I 
that  fpeaktinto  thee  am  he.  Ofays  the  foul,  will  ever  I  get  a  fight 
of  Chrid,  I  know  not  if  ever  I'll  be  fo  happy  ;  why  then 
ufually  he  lets  them  know  he  is  not  far  off. 

7.  It  was  a  wonderful  difcovery  he  made  of  himfelf  to  this  v\''0- 
man,  there  were  many  wonders  in  it  :  And  indeed  whenever 
Chrift  manifefls  himfelf  to  any  foul,it  will  fee  fome  fuch  like  won- 
ders as  fne  faw.  O  wonderful,  mi^htlhefay,  is  he  fpeaking  to 
me,  fucii  a  poor  woman  as  I  am,  and  fuch  a  bafe  woman  as  I  have 
been  I  Why,  as  there  was  no  likenefs  or  relation  betwixt  him  and 
her,  but  on  the  contrary  afiiated  enmity  and  alienation,  for  the 
jeivshadno  dealing  with  the  Samaritans,  yea  but  lie  mufl  deal 
with  her,  though  flie  was  no  good  'woman ;  nay,  a  common  whore, 
lying  in  whoredom.  Ov/onderful,  though  ye  were  never  fuch  a 
great  finner,  yet  Chrift  is  content  to  fpeak  to  you,  and  to  fpeak 
with  you,  for  your  everlaftinggo.)d  ;  and  it  is  an  ill  tale  tliat  may 
not  be  heard ;  will  ye  allow  Chrift  to  fpeak  to  you  ?  Was  ic  not 
wonderful  that  Chrift  fhould  fpeak  to  this  'woman,  in  fuch  a  man- 
ner 


23^  The    Female    Preacher. 

ner  as  he  did  ?     How  kindly  does  he  fpeak  to  her,  that  he  mights 
win  her  heart  with  his  love,  and  kill  her  with  kindnefs  ;  One 
might  have  thought  he  would  call  her  a  bafe  filthy  devil,  as  it  was 
laid  CO  hipfelfmoft  blafphemoully,  Saywenot  ive!l,thouart  a  Sa- 
7n-aritan,andhajlade-vil;  it  was  true  of  this  woman  o^  Samaria,  (lie 
^  \\?a's  a  Samaritan  that  had  a  filthy  devil ;  yea  the  ^civs-  took  all  the 
'Samaritans  for  incarnate  devils,  but  does  Chrift  call  her  fo  ?  Nay, 
and  it  adds  to  the  v/onder  of  his  difcovering  himfelf  to  her,  that 
fne  wasailighterofChriil,  he  was  undervalued  by  her,  ^Vr  thou 
greater  than  our  father  Jacob,  fays  flie,  f.  12.   yea,  flie  refafed  him 
a  drink  of  cold  water;    yet  he  bears  with  all  thefe  affronts,  and 
manifcfts  himfcif  to  her,  even  to  her.     O  wonderful !  do  not  fe- 
veral  fuch  wonders  take  place,  when  the  Lord  comes  to  fpeak 
and  manifeft  himfelf  to  you,  O  believers,  O  finners,  are  there  not 
wonders  enough  to  be  obferved  about  this  glorious   perfon's 
Ihewing  himfelf  ?     He  might  dwell  in  heaven  to  all  eternity,  as 
he.d  welt  in  heaven  from  all  eternity,  and  be  for  ever  happy ;  the 
Father  was  good  company  to  him,  and  he  needed  none  of  your 
company,  he  had  infinite  delight  in  himfelf,  more  than  in  all  his 
creattires ;    yet  for  all  this,  that  he  fliould  fpeak  and  fliew  him- 
ielf  to  you,  how  wonderful  is  it  ?     His  difcoveries  are  wonder- 
ful, in  that  he  feeks  nothing  of  us :  'Tis  true  he  made  the  fafliion 
of  feeking  a  drink  of  water  fr  om  this  worn  an  ^  but  that  was  only 
by  the  by,  he  got  meat  and  drink  enough  when  he  got  the  zmman 
to  himfelf,  the  great  thing  he  was  feeking  was  to  get  the  'ijjoman 
divorced  from  all  her  bafe  husbands,  and  married  to  himfelf,  yea 
betrothed  to  him  forever;,  yea,  Chrift's  vifits  to  fome  may  be 
wonderful,  not  only  to  the  Tinner  that  gets  them,  but  to  the  faints 
and  difciples  that  fee  or  hear  tell  of  them.  We  are  told  v.  27.  here, 
that  the  difciples,  -i-jhen  they  came,  marvelled  that  he  talked  with  that 
woman;  tho'  theydurfl  not  challenge  him, yet  it  was  matter  of 
oiTence  to  them  that  he  fo  freely  converfed  with  her.  Chrifl  can 
demean  himfelf,  and  (loop  fo  low  to  a  poor  fmner  as  is  marvellous 
toliefli  and  blood  ;  there  is  more  kindnefs  and  humility  in  him 
alone,  than  in  all  his  friends.     They  being  advanced  by  grace, 
are  apt  to  forget  themfelves,  and  to  become  fo  proud  as  to  defpife 
others,  tho'  they  themfelves  were  once  lifted  out  of  the  dungeon, 
and  chofenout'of  the  dufl:.     But  then, 

8 f /'/}',  It  was  a  powerful  difcovery  that  he  made  of  himfelf  to 
iliis  woman,  as  appears  by  the  gracious  effe6ls  thereof.  Now 
Iier  heart  goes  off  all  things  elfe,  Iheforgets  her  water-pot^  her 
mind  is  fet  upon  fome  greater  things,  flwran  away  to  the  city,that 
the  might  invite  others  to  follow  him,  who  had  fo  wonderfully 

mani- 


The  Female  Preacher.  237 

manifefledhimfelftoher  ;  andindeed  all  faving  manifeflations 
have  a  power  attending  them.  The  Gofpel  comes  not  in  aeri 
only,  hut  in  poiver  ;  ChriS's  word  has  a  drawing  power.  I  le  draws 
withloving-kindncfs,  while  grace  and  love  is  poiHcd  from  his 
lips.  This  word,  wherein  he  viOts  the  Toul,  has  a  winning  power 
that  wins  the  heart  from  all  things,  and  makes  Chrifl:  all  in  all.  Aftd 
liismanifeftations  haveafan6lifying,  transforming  power  ;  Be- 
holding his  glory  J  we  are  changed  into  the  fame  image  ;  and  efpecially 
they  lead  to  ielf-debafing  and  Chrift-exalcing  excrcife.  Which 
brings  me  to  the 

lid  Head  propofed,  namely.  What  are  thefe  nn-difcovering 
and  foul-debafing  effefts  of  Chrifh's  manifeiling  himfelf  ?  or 
when  may  one  be  in  cafe  to  fliy,  He  toldmc  all  things  that  ever  I  did? 
*Tis  true,  this  is  a  part  of  what  the  woman  fpoke  to  ChriiVs  com- 
mendation, as  an  all-knowing  God,  as  well  as  to  her  own  con- 
demnation, as  avilefinner,  brought  under  a  kindly  felf-debafe- 
ment,  by  thedifcovery  fliehadofChrifl:,  both  as  a  kindly  Repro- 
ver, and  a  merciful  Redeemer,  a  Chrifl:,  a  Saviour.  To  give 
light  to  this  particular,  Ifliallonly  touch  at  this,  How  all  things 
are  told,  when  only  fome  things  feem  ta  be  told  ?  Plow  can  this 
woman  fay,  he  toldme  all  things  that  ever  I  did,  when  yet  it  was  only 
her  whoredom  and  adultery  that  he  difcovered  ?  or  when  may 
the  difcovery  that  Chrift  makes  of  himfelf  be  fo  humbling  and  a- 
bafmg,  that  when  but  a  fmall  part  is  mentioned,  yet  all  that  ever  ii'c 
did'is  difcovered  ?  1  anfwer,  jjt,  It  may  be  faid  confequentially, 
he  told  me  allthings  that  ever  I  did,  thd.lis,  by  plain  confequence,  as 
we  may  fee  what  the  conclufion  is  when  the  premifes  are  related, 
what  the  root  is  when  the  fruit  is  difcovered,  and  v\'hat  the  foun- 
tain is  when  the  flreams  are  difcovered.  Even  fo  when  Chrifl  tel's 
aperfon  what  evil  fruit  he  hath  brought  forth,  that  perfon  may 
eafily  infer  that  he  hath  told  him  that  he  is  an  evil  tree,  and  by  the 
ftreams  of  wickednefs  in  the  life  he  leads  people  thus  to  the  foun- 
tain of  wickednefs  in  the  hear  t&nature.  When  he  tells  one  of  the 
black  fmoke  that  comes  out  of  the  chimney  of  his  heart,  he  tells 
alfo  by  plain  confequence  that  there  is  afire  of  corruption  within^ 
and  then  is  one  abafed  to  felf- abhorrence,  when  by  the  difcovery 
ofonefin,inthe  light  ofagracious  manifeflation,  he  is  led  in  a 
fpiritually  argumentative  way  to  infer  his  total  deprivation  both 
in  nature  and  pradlice ;  he  may  fay  confequentially  at  leafl,  he  told 
nieallthingsthatever  Idid.  2  J/3/,  It  may  be  faid  inclufively  and 
\inud.\\y,  he  told  me  all  things  that  ever  1  did  ;  as  be  that  offends  in 
one  point  of  the  law,  is  guilty  of  all,  ]ara.2. 10.  in  regard  of  his  coun- 
teracting the  authority  t'lmt  enjoins  all,  i^o  he  ilut  is  humbled 

d-eply 


238  The    Female    Preacher. 

deeply  for  any  one  fin,i-nay  fee  therein  that  he  hath  broken  all 
the  commands  ofGod,andmay  befaidinapart  to  havefeen  the 
whole.  In  tranfgreffing  of  one  command,  he  may  fee  his  being 
atranfgrefTorof  all  the  commands  of  God,  and  a  continual  tranf- 
grellbr  thereof  in  thought,  word,  and  deed,  becaufe,  as  every  ima- 
gination of  the  heart  is  e'uil,  and  evil  continually,  ^o  out  of  the  heart,  as 
out  of  a  bitter  fountain,  proceed  evil  thoughts,  murders,  adulteries, 
fornications,  theft s,falfe-'witnej[Jmg,  hlafphemy,  and  all  other  pollu- 
tions befide.  Allthefinsof  people  are  included,  inclofed,  con- 
ne6led  together  as  links  in  a  chain,  fo  that  when  one  link  is  feen, 
the  whole  chain  may  be  faid  to  be  feen.  Suppofe  a  chain  whereof 
fome  links  are  above  the  ground,  and  all  the  refl  of  it  hang- 
ing down  into  a  dark  and  deep  pit,  when  the  upper  links 
are  feen  in  their  connexion  with  the  whole,  then  one  may 
be  faid  to  have  feen  all,  becaufe  all  are  included  and  inclofed 
in  what  he  faw.  3^/3',  It  may  be  faid  potentially, ^(?  told  me  all  things 
that  ever  I  did,  becaufe  by  that  one  inftance  he  gave  a  proof  of  his 
ability  fo  to  do.  He  that  could  tell  me  this,  could  tell  me  all ;  he 
that  could  obferve  this,  hath  obferved  all  that  ever  I  did,  and  can 
as  eafily  tell  me  all  as  tell  me  a  part  ,•  for  none  but  the  fearcher  of 
hearts,  that  fees  all  my  goings,  could  have  told  me  this.  He  that 
canfaveto  theutmofl,  can  feeto  theoutermoft.  /i^thly.  It  may 
be  faid  reprefen  tatively  he  told  me  all  things  that  ever  I  did ;  for  this 
difcoveryreprefented  all  other  things,  all  my  other  fins.  This 
reprefentation  is  like  that  which  is  made  in  a  mirrour ;  if  one  fet  a 
iooking-glafs  before  you  to  fee  a  Spot  in  your  face,  when  you  fee 
that,  at  the  fame  time  you  fee  all  the  fpots  there ;  fo  when  Chrifl: 
fets  the  glafs  of  his  word  before  you,  to  fee  fuch  a  particular  fpot 
and  blot,  in  the  fame  glafs  you  have  a  view  and  reprefenta- 
tion of  all  the  fpots  and  all  theblemiilies  ofyour  heart  and  way  : 
For  we  may  conceive  this  reprefentation  like  that  which  is  made 
in  a  map  ;  if  one  fliew  you,  for  example,  a  particular  city  in 
the  map  of  the  world,  why  at  the  fame  time  heprefentsyou  to  all 
the  terraqueous  globe,  the  whole  world  at  one  glance ;  fo  here, 
when  in  the  light  of  the  Spirit,  Chrifh  difcovers  to  you  one 
fin,  in  the  fame  map  you  fee  the  whole  world  of  wickednefs 
a  world  of  arheifm,  enmity,  unbelief,  pride,  felf,  and  other 
plagues  innumerable.  Thus  in  the  day  of  gracious  mani- 
fefl:ation,  wherein  Chrift  the  vSun  of  righteoufnefs  difcovers 
himfelf,  the  finner  that  is  priviledged  with  it,  cannot  but 
fee  a  black  fight  of  himfelf,  which  makes  him  fay  in-^^ffeft, 
HetoIdmeallihciV.sthatcvcrl  did,  he  told  me  what  I  have  been, 
and  what  I  have  done,  that  I  have  been  a  finner  in  ^^^//i,  and  a 

tranf- 


The    Female    Preacher.  239 

tranfgrefTor  from  the  womb,  that  I  have  done  evil  as  I  could,  and 
given  innumerable  inftancesofa  carnal  mind,  which  is  enmity  a- 
gainft  God,  and  of  an  unbelieving  heart,  which  is  enmity  againft 
Chrift,  and  ofrefiftance  to  the  motions  of  heaven,  which  is  enmi- 
ty againft  the  Holy  Ghoft.  When  the  fun  fliines  into  a  dark  houfe 
by  a  fmall  window,  the  beams  difcover  innumerable  motes  &  ho- 
vering particles  ofduflin  that  part  of  the  houfe  where  the  light  is 
fhining,  by  which  we  are  made  to  fee  &  iinderjland,  that  the  whole 
houfe  is  full  of  motes  and  duft  ,•  even  fo  here,  when  Chrift  the  fun 
of  righteoufnefs  appears,  and  lliines  in  upon  the  dark  dungeon  of 
a  finner's  heart,  and  difcovers  any  motes  and  blots  that  are  there, 
then  it  appears  that  the  whole  houfe,  the  whole  heart  and  nature, 
is  full  of  the  duft  and  fmoke  of  hell,  which  makes  the  foul  cry  ou^ 
with  Job,  Behold  I  am  vile;  and  hence  the  more  precious  that 
Chriftappearsinany  man's  eye,  the  more  vile  does  he  appear  in 
his  own  eye,  and  debafe  himfelf  to  the  lowed ;  he  thinks  himfelf 
the  mofl  lothfome  finncr  that  ever  wasfeen,  when  Chrift  tells 
him  all  that  ever  he  did.  So  muchfliall  fufficeasto  the  foul-de- 
bafingeffefts  of  Chrift  manifefting  himfelf,  imported  in  thatex- 
preffion.  He  toJdme  all  things  that  ever  I  did;  at  one  glance  he  gave 
me  a  view  of  all  the  fins  that  ever  I  was  guilty  of. 

'ihellld  Head  propofed  was  to  fliew,  What  are  thefe  Chrifl- 
exaking  commendations  wherein  fuch  difcovereies  of  Chrift  vent 
themfelves,  and  which  are  imported  in  the  words  of  the  woman 
here.  Come  fee  a  man  that  told  me  all  things  that  ever  I  did,  is  not 
this  the  Chrift  ?  Here,  confining  myfelf  to  the  matter  and  the 
manner  of  the  commendation  in  the  text,  notice 

jft,  The  matter  of  the  commendation,  or  in  what  refpefts  flie 
commends  Chrift  to  her  neighbours  ;  and  it  is  particularly  in  two 
refpefts  which  are  very  comprehenfive.  (i.)  She  commends 
him  in  his  natures.     (2.)  In  his  offices. 

(i.)  In  his  natures,  as  the  man-god,  or  the  god-man,  that  told 
me  all  things  that  ever  I  did.  Here  is  his  human  nature  ;  but  O 
fiiefaw  his  divinity  through  the  vail  of  his  humanity  ,•  He  told  me 
all  things  that  ever  I  did,  and  gave  me  thus  an  infallible  proof  of  his 
being  the  fupreme  God.  Slie  was  neither  an  Avian  nor  a  Socinian, 
neither  will  any  be  fo  that  gets  fuch  a  difcovery  of  Chrift  as  flic 
got.  And  furcly  the  blafphemous  Avians  of  our  day  bewray  their 
ignorance  and  want  of  true  learning  and  fpiritual  knowledge, 
fuch  as  this  poor  woman  had.  O  but  a  little  glance  of  Chrift 's  glory 
can  make  a  poor  illirerace  woman  wifer  than  the  learned  Rabbles 
that  were  never  taught  of  God,  and  yet  think  themfelves  the  only 
wits  of  the  world.  'I'hofe  to  whom  Chrift  difcovers  himfelf,  as 

liiCy 


240  The    Female    Preacher. 

they  will  fee,  fo  they  will  commend  him  to  others  as  God  in  our 
nature^  God  manifeiled  in  the  fleih.  Whoever  queftioned  but  the 
Searcher  of  hearts,  that  knows  all  things,  is  the  true  and  fupreme 
God,  that  can  give  laws  to  bind  the  heart  and  confciences  of  men, 
and  then  rip  up  their  hearts  to  them  and  tell  them  all  thefe  things 
wherein  they  have  violated  and  broken  that  law  in  heart  or  way  ? 
YetChriftis  here  declared  to  be  fuch  an  one.  He  told  me  all  things 
that  ccer  I  did.  Why,  this  can  be  no  more  denied,  than  it  can  be 
queftioned  whether  it  was  the  great  God,  the  true  and  fupreme 
God,  that  gave  out  the  lav/ upon  mount  Sinai  ?  No  body  doubts 
that,  fay  you.  Why  then  it  is  declared  in  Scripture  that  it  was 
t his  fame  Jefus  that  did  fo,  Pfal.  68.  17,  18.  TheLord  is  among 
them,  asin^m^z,  in  the  holy  phce,  thou  haft  afc ended  on  high,  thou 
haft  led  captivity  captive,  thou  haft  received  gifts  for  men^  even  for  the 
rebellious  ^that  the  Lord  Godmight  dooellamongft  them :  And  of  whom 
all  this  is  fpoken,  the  Apoftle  lliews,  Eph.A.  8-  i^nd  every  believ- 
er knows,  he  told  all  things  that  ever  1  did  ,*  he  told  me  all  my  fins 
and  tranfgreflions  of  his  law,  which  he  gave  forth  at  Sinai.  By  a 
fanctified  fight  of  fome  fins,  he  opened  my  eyes  to  fee  more  and 
more,  yea  to  fee  all  my  fins,  and  that  I  was  nothing  but  a  mafs  of 
lin,  enmity,  and  pollution  ;  and  thus  Ifawtherevealerto  be  the 
true  and  fupreme  God,  even  the  eternal  Son  of  God,  clothed  with 
human  nature,  a  man  that  toldme  all  things  that  ever  I  did,  a  man  that 
told  me  what  none  but  God  can  do,  a  man  that  proved  himfelf  to 
be  God  by  an  argument  of  power  upon  my  heart  and  confcience, 
an  argument  drawn  from  his  omnifcient  eye  and  driven  in  upon 
my  heart  by  his  omnipotent  hand. 

(2.)  In  his  offices  he  is  here  commended  and  exalted,  Is  not  this 
the  Chrift  ?  that  is,  is  not  this  the  true  Meffias  promifed,  prophefi- 
edofintheOldTefiament  ?  This  is  her  Eureka,  like  that,  John 
1 .  45.  JVe  havefou^d  him,  ofivhom  Mofes  in  the  law  and  the  prophets 
did  write  ;  even  fo  I  have  found  him,  might  flie  fay,  he  hath  been 
with  me,  and  I  have  been  with  him.  He  hath  fpoken  to  me,  and  I 
have  fpoken  to  him.  He  hath  not  only  told  me  what  I  am,  and 
what  I  have  been,  and  what  I  have  done,  but  told  me  what  he  is, 
and  I  have  found  him  to  be  God  as  well  as  man.  And  who  is  he 
then,  but  the  promifed  Emanuel,  God  with  us,  is  not  this  Chrift  ? 
that  is,  ihc  anointed  of  God,  to  the  faving  offices  of  prophet, 
priefi:,  and  king  ;  this  word  Chriflefpecially  imports,  and  has  a 
particular  reference  to.  He  is  anointed  as  a  prophet,  to  declare 
the  mind  of  God  ;  anointed  as  a  priefi:,  to  make  reconciliation 
with  God  ;  andanointedasaking,  tofubduefinnerstoGod,  and 
make  them  friends  that  are  enemies  to  God.  He  is  anointed  with 

the 


The    Female    Preacher.  241 

the fpirit  above meafiire,  ]oh.  3.  34.  To  render  him  a  fie  prophcc, 
he  hath  the  fpirit  of  •ivifdom  and  imderftanding  above  mealure  ;  to 
make  him  a  lit  pried,  he  hath  the  fpirit  of  love  and  compaiTion  a- 
bove  meafm"e  ;  and  that  he  may  be  a  fit  king,  he  hath  the  fpirit  of 
power  and  government  ;  Is  not  this  the  Chrijt  ?  that  is,  the  fealed 
andfentofGod^  clothed  with  a  commiffion  from  God  to  feek  and 
fave  lofl  fmners,  ^o/;.  6.  27.  Him  hath  Godthefatherfeakd^  that  is, 
authorized,  unto  this  work,  according  as  himfelf  declares,  Ifa.  61. 
I.  compared  with  Lm^t.  4.  18.  Is  not  this  tJ^e  Chrifi '^  namely,  he 
that  is  anointed  that  he  may  anoint,  anointed ivith  the  oil  ofgladnefs 
above  his  fellows.  Believers  are  faid  to  receive  the  anointing  ; 
but  there  is  a  vafl  odds  betwixt  the  anointing  of  Chrifr,  and 
the  anointing  of  believers,  for  Chrill  is  the  fountain  from 
whom  all  the  flreams  flow,  the  fun  from  whom  all  the  beams 
of  grace  fliine.  Grace  in  believers  is  like  water  in  a  brook ; 
but  grace  in  Chrift,  is  like  water  in  the  ocean.  Grace  in  the 
believer  is  like  broken  beams,  but  in  Chrift  it  is  like  the  bright 
center  of  all  light.  He  received  the  Spirit  of  all  grace  for  this  very 
end,  to  be  bellowed  upon  others.  The  firft  /^dam  brought  an 
emp:inefs  on  the  whole  creation,  but  the  fecond  Jdam  came  to  fill 
all  things  and  perfons,  to  fill  ^cw  and  Gentile,  that  of  his  fiilnefs  •lue 
might  receive  grace  for  grace.  The  oil  of  grace  and  gladnefs  was 
poured  out  upon  our  Emanuel,  on  purpofe  that  he  might  pour  it 
down  upon  the  barren  mountains.  Thus  we  fee  in  what  refpeils 
he  is  here  commended,  or  the  matter  of  the  commendation.  Lee 
us  view, 

2dly,  The  manner  of  the  commendation,  or  in  what  way  foe 
does.  We  may  read,  in  the  bofom  of  the  text,  feveral  properties 
of  this  exercife  of  commending  and  exalting  Chrift,  which  faving 
difcoveriesof  him  lead  unto.  And,  (i.)  Itisanopenandpublick 
commendation  of  Chrift,  for  flic  went  away  to  the  city,  and  fliys, 
O  people,  come  fee  a  man  that  told  me  all  things  that  ever  I  did ;  is  net 
this  the  Chrijl  ?  Shebeingformerly  a  lewd  woman,  had  given  o- 
pen  oftence,  and  open  fcandal  to  the  citizens,  and  now,  upon  the 
difcovery  of  her  fin,  and  the  difcovery  of  the  Saviour,  fhe  gave  as 
open  and  ready  evidence  of  her  repentance  zndconverfion,  by  in- 
viting them  all  to  come aiid fee himthsLt  had  given  her  a  conviction 
of  her  fin  and  vilenefs,  and  a  manifeflation  of  his  glory  and  grace. 
Saving  difcoveriesofChrift  will  lead  people  as  openly  to  glorify 
and  honour  him,  as  they  have  before  openly  difnonoured  him. 
(2.)  It  is  an  experimental  commendation  of  him  ;  fl]e  commends 
him  from  her  own  experience  and  feeling,  Come  fee  a  man  that  told 
7J2C  all  things  that  ever  I  did  ;  I  have  feen  his  face,  and  heard  his 

R  voice. 


242  The    Female    Preacher. 

voice,  and  felc  his  power,  he  has  convinced  and  converted  me, 
therefore  from  my  own  feeling  and  experience,  I  commend  his 
grace  unco  you.  It  is  like  that,  i  John  1.3.  That  which  we  have' 
Jeen  and  heard  J  declare  we  imto  you,  that  ye  may  have  fellow/hip  wi'.b 
z/4»  Itwasfomcching  like  that  of  David,  Pfal.  66.  16.  Come  and 
hear,  all  ye  that  fear  God,  and  I  will  tell  what  he  has  done  for  my  foul. 
Yea,  he  commends  Chrift  not  only  to  believers,  but  co  others, 
usyoufeehisrefolutionis,  P/z/.  51. 13.  Upon  his  getting  a  new 
vifit,  and  the  Lord's  reftoring  to  him  the  joy  of  his  falvat  ion, ^nd  up- 
holding him  with  his  free  fpirit,  Then,  fays  lie,  will  I  teach  tranf- 
grefjors  thy  ways,  and finners  floallbe  convertedujito  thee.  Thus  Paul 
iec  forth  the  abundant  grace  of  God  from  his  own  experience,  / 
was  a  blafphefuer,  a  perfecutor,  and  injurious  ;  but  I  obtained  mercy, 
ojid  the  grace  of  our  Lord  was  exceeding  abundant,  &c.  i  Tim.  1. 13, 
14.  They  that  have  experience  of  the  things  of  Chrift  them- 
lelves,  will  be  moft  zealous  in  manifefting  the  things  of  Chrift  to 
others,  and  in  prefling  them  to  come  to  Chrift,  as  having  proof 
and  experience  of  his  grace  !  and  indeed  they  can  beft  fpeak 
of  Chriftjto  whom  Chrift  hath  fpoken,and  ^viho  believe,  and  therefore 
fpeak.  (3 .)  It  is  a  charitative  comm.endation  of  Chrift.  She  is  now 
filled  with  fuch  chriftian  love  to  others,  and  particularly  to  thofe 
ilie  was  moft  concerned  with,&  interefted  in,that  flie  would  have 
ihem  all  drawn  to  Chrift.  She  faid  to  the  men,  Co?nefee  a  man  that 
tokhne  all  things  that  ever  I  did.  Perhaps  there  were  Ibme  of  them 
ilie  had  tempted  to  fm  &  wickednefs  before,  now  ftie  would  have 
them  turned  to  Chrift  ;  a  great  change.  They  that  have  feen 
Chrift  cannot  but  defire  that  others  may  fee  him'too,  they  would 
have  all  to  come  and  fee.  O  if  all  the  world  would  come  and 
fee,  come  and  wonder,  come  and  admire  him,  as  Abraham  com- 
manded his  cnildren  and  fervants  tofeek andferve  the  Lord  ;  fo  if 
one  that  hath  got  the  Difcovery  of  Chrift  could  do  it,  he  would 
command  thoufands  to  come  and  fee  him,  and  ferve  him.  When 
Chrift  difcovershimfelf,  and  fpeaks  into  the  heart  of  a  man,  it 
makes  the  man  fpeak  good  of  Chrift.  Again,  a  fight  of  Chrift's, 
face  fmites  the  foul  with  a  likenefs  to  him  in  love  ;  and  hence  the 
iinner,  immediately  upon  the  revelation  of  Chrift,  is  filled  with  a 
Jlrange  love,  a  love  of  complaifance  to  the  faints,  and  a  love  of  be- 
nevolence to  the  fouls  of  others.     (4.  )  It  is  a  judicious  corn- 


method  Ihc  takes,  or  would  have  them  to  take,  flie  is  nc)t  content 
that  ciicy  reft  upon  her  report  only,  but  would  have  ih&mtajle  ami 

fee 


The    Female    Preacher.  £43 

feethemfehcs  :  She  knew  that  their  lov^e  could  not  terminate  fa- 
vingly  upon  her  teftimony  ;  and  therefore  would  have'them 
come  to  Chrifl  himfelf.  Again,  it  is  evident,  how  judicious  it 
was,  from  her  endeavour  to  draw  them  to  Chrifi^with  the  very  fame 
hook  that  catched  herfelf.  Chrift  fpake  many  good  words  to  her ; 
but  the  firft  thing  that  griped  her  heart,  and  catched  her  was  this. 
He  told  7ne  all  things  that  ever  I  did.  His  heart-fearching  and  dif- 
covering  word  was  the  means  of  her  converfion,  and  (lie  would 
have  them  drawn  to  Chrift  by  the  fame  means,  Come  fee  a  man  that 
told  me  all  things  that  ever  1  did  '^  isnotthisthe  Chriftl  Icisevidenn 
alfo,  how  judicious  it  was,  from  the  gradation  of  her  words, 
or  the  gradually  rifing  fleps  of  her  commendation  :  She  be- 
gins fomewhat  low.  Come  fee  a  man  ;  flie  goes  on  to  a  higher 
note.  He  told  me  all  things  that  ever  I  did  ;  and  flie  concludes 
with  the  higheft  commendation  of  him,  Is  not  this  the  Chrifi  ? 
Not  only  God,  but  God  appearing  in  all  his  glorious  robes  of 
grace,  even  Emanuel,  God  with  us.  In  a  word,  it  is  evident 
how  judicious  it  is,  from  the  manner  of  her  arguing  ,•  flie  ar- 
gues from  his  telling  part  of  her  fecret  wickednefs,  that  he  told 
her  all,  q.  d.  he  could  as  eafily  have  told  me  all  things  that 
ever  1  faid,  and  all  things  that  ever  I  defigned,  and  all  things 
that  ever  I  thought,  as  he  told  me  what  1  did  :  Yea,  1  got 
fuch  a  broad  look  of  all  my  fms  in  that  one  glafs  of  a  difcovery 
that  he  gave  me,  that  I  can't  but  own  he  toldme  all  things  that  ever 
I  did.  Again,  flie  argues  from  the  divinity  that  ilie  faw  was  joined 
with  his  humanity,  that  he  was  the  true  iTkZ^//?^i'  ;  and  hence  judi- 
ciouHy  infers.  Is  not  this  the  Chrift  ?  She  never  was  at  a  college  to 
learn  how  to  frame  an  argument,  but  having  been  at  Chrift's 
fchool  for  a  little  pleafant  while,  flic  there  learned  fome  heavenly 
iogick  ;  can  fuch  a  man  as  tfTis  be  any  other  but  the  Chrift  ?  The 
more  clear  difcovery  that  any  gets  of  Chrift,  the  more  skilful  and 
expert  they  will  be  in  commending  him  to  others;  as  we  fee  in  our 
Apoftle  Prti//,  after  Chrift  was  revealed  in  him,  what  clear  difco- 
veries  did  he  make  of  Chrift  to  others,  as  appears  in  the  J^s  of  the 
Apnftles,  and  in  all  his  epiflles.  (5.)  It  is  a  pathetick  commenda- 
tion of  Chrift  that  iflues  from  the  difcoveries  of  him.  Her  heart  is 
full  of  Chrift,  and  full  of  defire  to  praife,  and  exalt,  and  commend 
himtoothers,  and  her  heart  vents  itfelf  in  feveral  pathetical  ex- 
preffions.  Hence  flie  fpake  firftin  a  hortatory  manner.  Come  and 
fsc,  fays  file  ;  O  flip  not  this  opportunity,  when  fuch  a  great  fight 
is  to  be  feen.  Next  (lie  fpake  in  an  aflertory  manner,  fhe  afTerts 
fomeftrange  thin<i;s  concerning  him,  he  is  a  man  that  toldme  all 
things  that  ever  I  did  ,•  he  isafeer  and  rcvcaler  of  the  fecrers  of 

R  2  men. 


244  ^^^    Female    Preacher, 

men,  and  therefore  mud  be  a  prophet,  and  more  than  a  prophet,  a 
revealerofthecoLinfelofGod.  And,  finally,  fliefpake  in  a  quef- 
tionary  and  expoftulatory  manner,  Is  not  this  the  Chrijl  ?  he  can  be 
none  elfe  but  the  true  MeiTias,  the  Chrift  of  God.  She  is  not  con- 
tent to  commend  him  in  one  particular,  but  ilie  mufl:  go  on  and 
infifi-in  his  praife  and  commendation,  and  can't  think  (lie  can 
commend  himi  enough.  Is  not  this  the  Chrift  ?  She  makes  no  quef- 
lion  of  it  herfelf  ;  and  the  defign  of  her  queflion  is  to  put  it  out  of 
queflion  with  them.  Who  can  this  be  but  the  Chrift  ?  How  can 
i:  be  any  other  but  the  Chrift  ?  They  that  have  met  with  Chrift, 
and  got  the  heart  touched  by  his  grace,  it  is  in  a  hearty  cordial 
way  they  fpeak  of  him,  and  commend  him  to  others.  The  fmner 
that  hath  met  v/ith  a  Saviour,  O  how  fain  would  he  trumpet  forth 
his  praife  if  he  could.  There  is  fomething  further  here  that  points 
out  thepathetick  manner  of  the  commendation,  and  that  is  an 
appeal  to  them  as  it  were  in  the  bofom  of  this  queflion.  Is  not  this 
the  Chrift'?  I  appeal  to  you,  might  ilie  fay,  if  it  be  not  fo,  that  he 
is  the  Chrift,  the  anointed  of  God.  I  can't  think  but  ye  muftjudge 
of  him  as  I  do,  and  who  will  not  think  highly  of  him  as  I  do? 
Indeed  the  enlightned  foul  is  ready  to  think  all  the  world 
lliould  be  of  his  mind,  the  light  and  evidence  is  fo  clear  to 
him.  And  hence  they  that  have  got  adifcovery  of  Chrift,  won- 
der that  any  would  efteem  otherwife  of  Chrift  than  they.  O 
wonder  that  all  the  world  is  not  wondring  at  his  glory.  O  what 
can  blind  them,  v\diat  can  bewitch  them  at  this  rate,  that  they  are 
not  of  the  fame  mind  with  me  concerning  Chrift,  and  that  they 
are  not  admirers  of  him  as  well  as  I  am.  Surely  there  is  nothing 
appears  with  fuch  evidence  and  demonftration  as  this  glory  and 
excellency  of  a  God-man.  Who  can  be  fo  ftupid  and  fenfelefs 
as  to  reckon  otherwife,  Is  not  this  the  Chrift  ?  The  proof  is  fo  plain 
tome,  fays  the  foul,  and  the  light  and  power  ^o  great  by  which 
Chrift  is  difcovered  to  me,  that  it  is  truly  irrefiftable,  and  who  in 
all  the  world  can  poffiblyrefift  the  evidence  of  it,  Is  not  this  the 
Chrift  ?  O  how  pathetick  is  the  commendation.  (6.)  It  is  a 
practical  cominendation  that  iffues  from  a  faving  difcovery  of 


they  would  fliare  themfelves  of  more  and  more  of  Chrift.  Their 
language  is  not  gofte,  but  come  fie.  It  would  have  argued  no  great 
efteem  ol  Chrift,  nor  high  commendation  of  him,  lliould  the  vx^o- 
manhayefaid,  I  have  feen  him  already,  go  ye  and  fee  him  next, 
ihcy  might  huve  thought  the  had  enough  of  him  ;  but  come  fie 

him. 


The  Female  Preacher.  245 

him,  fays  file,  g.  d.  come  along  with  me,  and  I'll  go  at  your  head 
like  a  captain,  and  lead  the  van  my felf.  I  havefeen  him  to  my 
heart's  content,  and  am  fond  to  get  another  fight,  anew  fight  01 
him,  and  I  would  have  all  the  people  in  Samaria^  the  whole  town, 
to  go  along  with  me.  I  have  been  an  ill  woman,  a  bafe  woman, 
that  have  led  fome  of  you  to  fin,  and  may  I  now  be  the  happy  in- 
ftrument  of  leading  you  to  a  Saviour.  I  have  led  fome  of  you  to 
the  gates  ofhell,0  let  me  now  lead  you  to  the  gate  of  heaven  ;  if 
I  have  tempted  any  of  you  to  wickednefs,  O  let  me  now  be  inftru- 
mental  in  turning  you  to  righteoufnefs,  y  ea  to  the  Lord  my  righ- 
teoufnefs,  whom  I  have  gotafaving  fight  of,  and  therefore  let 
me  give  you  a  good  example,  for  all  the  ill  examples  I  have  given. 
Plere  was  a  change  indeed,  and  a  pra6lical  commendation.  Surely 
they  commend  Chrifl  mofl  effe6lually,  who  do  it  not  only  by  their 
profeffion,  but  by  their  praftice,  not  merely  by  their  counfel,  but: 
by  their  example,  and  who  can  fay  not  only  gofee^  but  come  fee  a 
man  that  told  me  all  things  that  ever  I  did.  It  is  a  come  fee  that  makes 
others  to  go  alfOjZ^J;.  8.  21.  Let  us  go  fpeedily  to  pray  before  the 
Lord,andtofeektheLordofhoJls,Ii'oillgo  alfo  ;  there  is  one  ;  v. 
23.  you  find  more  following,  PVe  zvillgo  ivith  you,for  i:oe  have  heard 
that  God  is  ivith  you.  Thus  it  was  not  only  the  church's  commend- 
ing of  Chrift,  but  diligent  feeking  after  him  whom  flie  fo  com- 
mended, that  made  the  daughters  of  y(?n//^/^7;2  fay,  Song  6.  i. 
Whether  is  thy  beloved  gone  ythat  'we  may  feek  him  ixiith  thee  ?  And 
we  fee  hov/effe6lual  this  praftical  commendation  of  Chrifl  was, 
that  the  woman  gave  to  the  Samaritans^  as  you  may  read,  if.  30, 

39 42.  She  was  the  blefs'dinftrument  of  drawing  many  there 

to  the  Lord  Jefus. 

IVth  Head  propofed,  was  to  give  thereafons  of  the  doctrine, 
whence  it  is  thdiX.  favingdifcoveries  o{Chn{\.-mikQ.  perfons  to  con- 
demn and  debafe  themfelves  to  the  lowefl:,  and  to  commend  and 
exalt  Chrifl  to  thehighefl;  or  what  influence  a  favingdifcovery 
of  Chrifl  hath  upon  this  felfdebafmg  and  Chrift-exalting  exer- 
cife  ?  I  fliall  confidcr  the  reafons  of  this  twofold  eifeft  jointly, be- 
caufe  they  neceffarily  go  together,and  are  influenced  by  the  "fame 
means.  They  are  like  the  two  fcalcs  of  a  balance,  that  which 
makes  the  one  fcale  fall  and  go  down,  makes  the  other  rife  and  go 
up;  fo  that  difcovery  of  Chrift  which  brings  down  felf  to  the 
duft,  does  at  the  fame  time  fet  up  Chrifl  upon  the  throne.  When 
thehaughtinefsof  manis  brought  down,  then  the  Lord  alone  i?  - 
exalted,  Ifa.  2.11.  Firft  re^Con  then,  why  the  favingdifcoverics 
of  Chrifl  do  humble  felf  to  the  lowefl,  and  exalt  Chrifl  to  the 
highefl,  is  from  thefpecial  light  wherein  Chrifl  is  fecn.     They 

R  '3  that 


2^6  Tl}e    Female    Preacher. 

that  fee  the  glory  of  Chriftwith  the  one  eye,  they  fee  their  own 
»in  vvorthineS  v/ith  the  other  at  the  fame  time.The  fame  light  that 
difcovers  the  hoUnefs  of  God,  difcovers  the  vilenefs  of  the  man.  The 
lame  light  that  difcovers  thefiilnefs  ofChriJt^dii^QOXQrs  the  emptinejs 
of  the  creature,  'lliat  light  that  difcovers  his  infinite  merit.,  difcovers  ^ 
the  infinite  gu\k&  demerit  offin.WhQn  the  righteoufnefsof  Chrifl:  | 
is  feeiij  the  unrighteoufnefs  of  the  firmer  is  feen  at  the  fame  time, 
and  in  the  fame  Hght ;  and  hence  no  wonder  while  the  poor  foul  is 
afton  idled  with  the  view  of  God's  glory  in  the  face  of  Chrifl,  he  is 
alfo  aftoniflied  with  the  view  &  apprehenfion  of  his  own  bafenefs 
and  brutiflinefs,  and  has  the  meanelt  thoughts  of  himfelf  when  he 
has  the  highefl  thoughts  of  Chrifl.  The  more  a  man  converfes 
with  Chrifl,  the  more  he  converfes  with  himfelf,  and  the  light  that 
difcovers  Chrifl,  difcovers  the  foul  to  itfelf ;  and  therefore  the 
difcoveries  of  Chrifl  cannot  but  tend  to  debafe  felf  and  exalt 
Chrifl  at  the  fame  time.  Secondly .,When  Chrifl  is  difcovered,then 
1  he  love  of  God  to  the  foul  is  difcovered,&  this  fills  it  with  humble 
wonder.  O  thatGod'sloveismanifefled  toonefofullof  fin&wic- 
kednefs  IThis  dcbafes  the  foul  in  its  own  fight,  becaufe  it  knows  it 
felf  to  be  fo  unworthy  of  his  Iove,this  works  humility  ;  but  yet  un- 
rvorthy  as  it  is,  the  love  of  God  is  manifefled  to  it ;  this  quickens 
love  in  the  foul,&  love  excites  praife,0  how  fliall  I  manifefl  love  to 
him  that  hath  manifefled  love  to  fuch  a  one  as  me!  Thus  the  love  of 
Chrifl  conftrains  both  to  the  debafing  of  felf,and  exalting  of  Chrifl. 
T/;/V^  reafon  is,  from  the  fpecial  work  of  the  Spirit;  there  is  a 
fpecialityin  the  work  of  the  Spirit  upon  the  foul  to  v/hom  Chrifl 
is  favingly  difcovered,  Job.  14. 22.  Lord,  fays  Judas,  not  Ifcariot^ 
Uoivis  it  that  thowwilt  manifejl  thyfelf  to  us,  and  not  to  the  world  ? 
God  manifeflshis  love  to  the  world  in  outward  refpe6ls,  but  to. 
liisown  in  his  privy-chamber.  It  is  the  work  and  office  of  the 
Spirit  to  fet  home  the  love  of  God  upon  the  hearts  of  his  people, 
-and  to  every  one  of  them  alone  as  it  were,  he  takes  them  afide 
ihat  they  may  have  fome  private  converfation  with  Chrifl,  fuch 
as  this  'iv OJH an  h;id,  when  Chrifl  was  the  only  preacher,  and  flie 
was  the  only  hearer.  O  but  the  view  of  this  diflinguifliing  grace 
raifes  in  tlie  foul,  both  David's  note,  IVhat  am  /,  and'xhat  is  my  Fa- 
ther shoufe,  that  thouhaft  brought  me  hitherto!  and  Marys  note  at 
the  fame  time,  My  foul  doth  magnify  the  Lord.  Fourthly,  The  in- 
fluence that  the  difcoveryof  Chrifl  hath  upon  this  felf-debafing 
and  Chrifl-exalting  exercife,  flows  from  the  fpiritual  end  and  de- 
fjgn  of  thefe  faving  difcoveries  and  manifeftations  of  Chrifl ;  this 
is  God's  great  end  indifcoveringof  Chrifl,  i  Cor.  i.  29,  30,31. 
Of  God,  he  is  made  unto  us  wifdom,  righteoufnefs,  fandtification  and 

rede7Jiption> 


The    Female    Preacher.  247 

redemption.  For  what  end  ?  that  no  fiefJj  fmild  glory  in  his  fight y 
but  that  he  that  glorieth,  might  glory  in  the  Lord;  that  is,  that  feli" 
maybe  condemned  and  dcbafed,  and  ChriO:  alone  may  be  com- 
mended and  exalted.  And  this  is  the  great  end  of  the  Spirit's 
work,  when  he  comes  to  teftify  of  Chrift,  what  is  his  defign  ? 
Why,  fays  Chrifl:,  Joh.  1 6.  p,  14.  He  'wilt  convince  the  world  of  fin^ 
and  he  fmll  glorify  me;  that  is,  he  will  humble  the  finner  on  the 
one  hand,  an  exalt  the  Saviour  on  the  other,  and  fo  lead  the  finner 
to  condemn  himfelf,  and  to  commend  Chriffc.  Fifthly^  It  arifes 
from  thefpecial  power  and  efficacy  that  is  infaving  difcoveries 
of  Chrift,  for  working  all  faving  effe6ls  ,•  why.  Beholding  his  glory, 
ive  are  changed  into  the  fame  image,  2  Cor.  3.1an:'y^r.  and  changed 
as  in  other  refpedls,  fo  in  this  particularly,  that  felf  is  pulled  down 
and  Chrift  fct  up;  we  are  changed  from  pride  to  humility,  from 
felf-love  to  felf- loathing,  from  felf-indulgence  to  felf-abhor- 
rence,  and  from  felf-feeking  and  felf-exalting,  to  aChrift-exalt- 
ing  difpofition  and  exercife.  All  the  graces  of  the  Spirit  iffue 
from  a  faving  difcovery  of  Chrift,  and  come  in  that  way  to  a 
lively  exercife,  John  i.  14,  16.  fVe,  beholding  his  glory,  as  the 
glory  of  the  only-begotton  of  the  Father,  full  of  grace  and  truth,  of 
hisfulnefs  have  we  all  received,  and  grace  for  grace.  We  cannot  fee 
his  fulnefs  without  fliaring  of  his  fulnefs  ;  yea,  to  fee  his.fulnels 
is  to  ftiareof  it,  this  is  the  ftrengthof  that/or  which  you  have 
in  I  ^oh.  3.2.  JVefoall  be  like  him, for  wefJjallfee  him  as  he  is ;  fo  here 
beholding  his  glory,  his  fulnefs  of  grace  and  truth,  we  receive  out 
of  this  fulnefs;  now  the  moreof  Chrift's  fulnefs  and  Spirit  that 
one  hath,  the  more  will  he  have  of  Chrift's  ends  before  him, 
which  is  a  debafing  of  the  creature,  and  a  glorifying  of  God,  that 
he  may  be  all  in  all.  Sixthly,  This  exercife  does  ariie  from  the  di- 
vine fplendor  of  the  difcovery;  for  when  Chrift  difcovers  his  face, 
then  the  gloryof  Godin  thefacc  ofjefus  Chrift  is  di'covered,  2 
Cor.  4.  6.  When  Chrift  is  feen  then  the  glory  of  God's  perfec- 
tions and  the  fplendor  of  his  attributes  is  feen.  Now  every  thing 
in  God  daflics  the  finful  man  that  fees  it,  and  makes  him  nothing 
in  his  own  eyes,  and  at  the  fame  time  makes  Chrift,  in  whom  that 
divine  glory  fhines,  to  be  all  in  all  to  the  man,  fothat  he  cannot 
but  fee  him  above  all,  and  give  him  in  all  things  the  prehemi- 
nence.  Thus  you  fee  the  reafon  whence  it  is,  that  the  difcoveries 
of  Chrift  make  the  fubjecls  thereof  to  condemn  and  debafe  them- 
felves  to  the  loweft,  and  to  commend  and  exalt  Chrift  to  the 
higheft,as  the  woman  0^  Samaria  here  does.  Come,  fee  a  man  thai 
told  me  all  things  that  ever  I  did,  is  not  this  the  Chrijl  ? 

The  Vth  thing  propofed,  was  to  draw  fome  inferences  bv  way 

R4  ■     o'- 


248  The    Female     Preacher. 

nf  application.  Is  it  fo,  that  faving  difcoveries  of  Chrifl;  have 
this  cfFedl,  to  make  one  at  the  fame  time  to  condemn  and  debafe 
Jiimfelf,  and  to  commend  and  exalt  Chrift,  faying.  Come  fee  a  man 
that  told  ?ne  all  things  that  ever  I  did,  is  not  this  the  Chrift  ?  From  this 
text  and  do6lrine  we  may  fee  and  learn  thefe  following  lefTons. 

(i.)  Hence  fee  why  pride  and  felf  conceit,  felf-righteoufnefs 
and  felf-juftification  prevail  fo  much  in  the  world  and  in  the  vifi- 
bie  church,  and  what  makes  people,  notwithftanding  all  that  ever 
they  did,  yet  to  be  vainly  puft  up,  inftead  of  condemning  and 
debafing  themfelves  ,•  why,  becaufe  they  have  never  got  a 
faving  difcovery  of  Chrift  ;  Chrift  hath  never  touched  their 
iieart,  and  told  them  all  that  ever  they  did,  they  are  fhrangers  to 
the  power  of  the  word.  It  is  ftrange  how  wicked  men  will  jufli- 
fy  themfelves  and  their  wickednefs,  as  thofe  Joh.  8.  48.  Say  i^e 
mot  ^veil,  that  thou  art  a  ScLmdintd.n,  andhafl  a  devil  ?  Here  was  the 
greatefhblafphemy  imaginable  to  fay  this  of  Chrift,  yet  they  jufti- 
iyiiJayL^e  not  -welUn  this  ?  Chriftlefs  men  will  juftify  their  ill 
v/ords,  and  ill  works, and  ill  actions.  What  fay  you,  fabbath  break- 
er ?  why,  was  it  not  well  done,  fay  y  ou,  it  was  but  a  work  of  ne- 
ceifity,  a  needful  bufmefs.  What  fay  you,  drunkard '?  why,  ic 
Vv^as  but  a  hearty  bottle  with  my  friends,  and  was  it  not  well  done"? 
What  fay  you,  whoremonger  ?  Why,  it  was  but  a  trick  of  youth, 
and  what  is  the  matter  of  that?  What  fay  you,  fwearer?  why, 
it  was  neither  curfmg  nor  fwearing  that  I  meant,it  was  but  a  word 
and  a  word  in  palTion.  What  fay  you,  fcoldand  railer?  why, 
fay  you,  I  think  they  deferved  all  that  Ifaid  to  them;  its  true  I 
ioofedmy  tongue  upon  fuch  a  man,  and  gave  him  his  holy-day's 
3iame;  and  was  it  not  wel!  done  and  well  faid.^  Indeed  you'll 
jhardlygetafmner  at  all,  if  you'll  take  every  bodies  excufe  and 
every  bodies  Judgment  of  themfelves,  they  will  juftify  all  that  e- 
ver  they  did,  or  at  leaft  make  it  but  a  matter  of  indifference.  A 
common  ftrumpet,  fuch  as  this  'ujoman  was  formerly,  may  think 
nothing  of  all  her  bafe  and  lewd  behaviour.  The  moft  notorious 
fmner  goes  lightly  under  the  burden  of  his  fin,  without  any  felf- 
condcmnationox  felf-debafe7nent yX\\\  Chrift  and  they  meet  together,, 
and  till  by  one  glance  he  fliews  them  all  things  that  ever  they  did. 

(2.)  Hence  fee,  that  the  greateft  of  fmners  may  conceive  hope 
of  mercy  at  the  hand  of  our  merciful  Lord  Jefus,  from  fuch  in- 
llancesas  this  ,•  yet  let  not  wicked  fmners  indulge  themfelves  in 
iin,  and  prefumc  that  God  will  not  notice  their  kwdnefs^'axid  fecret 
as  well  as  open  ivickednefs ;  for  the  time  is  coming,  wherein  Chrift 
v/ill  either  in  a  way  of  mercy  ovjudgmenitell  you  all  things  that  ever 
you  did,  Pfal  50.21.  Thefe  things  thou  haft  done,  and  I  kept  fiknce  : 

Tboii 


The    Female     Preachep.  249 

Thou  thought eji  that  I  was  altogether  fitcb  an  one  as  thyfelf  ;  hut  I-iviil 
reprove  tbee^  and fet  them  in  order  before  thine  eyes.  Confider  this,  ye 
that  forget  God,  lefl  he  tear  you  in  pieces,  ivhcn  there  is  none  to  deliver. 
If  this  remarkable  inftance  of  grace  to  fiich  a  bafe  woman  beabiil- 
ed  by  you  to  licentioufnefs,  and  your  opening  a  door  of  prefump- 
tion  to  yourfelf,  expefting  mercy  in  a  continued  courfe  of  wick- 
ednefs,  you're  under  a  terrible  delufion  ;  for  God  will  wound  the 
head  of  his  enemies,  and  the  hairy  fcalp  of  him  that  g^oes  on  in  his  trefpaf- 
fes  :  But  if  you  would  creep  in  at  the  door  of  hope  that  is  opened 
to  you  in  fuch  examples  as  this,  Ofeek  that  in  a  merciful  way  he  may 
difcover  your  fins  to  you^fo  as  to  make  you  know  at  ihe  fame  time 
that  he  is  the  Chrift,  the  anointed  of  God  to  flive  you  from  your  nn» 

(3.)  Hence  fee  that  the  word  preached  does  then  do  faving 
good,  when  it  comes  clofe  home  to  the  heart,  and  when  Chrifh  is 
feen  there  ;  for  here,  fee  how  the  word  of  Chrift  came  home  with 
power  upon  this  woman's  heart,  he  told  me,  he  told  me  all  things  that 
ever  I  did.  The  word  was  the  fearcher  and  difcerner  of  the 
thoughts  and  intent  of  her  heart,  and  the  fearching  word  wcs 
the  flrong  hook  that  catchcd  her  ;  and  Ihe  fnv  Chrift  therein,  h 
not  this  the  Chrifi  ?  Then  the  word  is  effectual,  and  prevails,  when 
Chrift  himfelf  is  feen  ;  C\m(\:  is  the  hefi  preacher  himfelf,the  only 
powerful  preacher,  who,  by  his  word,  can  open  the  eyes,  and  by  a 
fandlified  fight  of  one  fin,  difcovers  all  to  the  man,  and  in  that 
difcovery  fliews  himfelf  to  be  the  Chrifi. 

(4.)  Hence  fee  thaty^'U/'/z^  77/z/;/2?m7ffo?j  is  the  befl  antedotea- 
gainft  ^r/^?2/y/;z.  Here  the  enlightened  woman  profeiTes  her  faith 
of  Chrift's  Deity,  and  thereupon  of  his  being  the  Chrift  ;  She  fees 
him  to  be  the  true  God  that  told  her  all  things  that  ever  fJje  did ;  and 
thence  declares  him  to  be  the  true  Meffiah  ;  Is  not  this  the  Chrift  ? 
If  Chrifi  were  not  the  true  God,  he  could  not  be  the  true  Meffiah  ; 
and  confequently  they  that  deny  his  fuprem^e  Deity,  deny  that  he- 
is  the  Chrift ;  and  thus  blafphemous  Arians  are  guilty  of  denying 
thee  Lordthat  bought  them,  and  they  that  thus  deny  him,  were  ne- 
ver enlightned  by  him.  Afaving  difcovery  of  Chrift  will  afford  a 
poor  illiterate  body  an  argument  from  experience  and  fpiritual feel- 
ing, more  ftrong  and  powerful  (for  proving  the  Supreme  Deity  of 
Chrift)  than  all  the  learned^nd  logical  argumentations  in  the  world, 
whichamanmay  befraughted  with,  and  yet  remain  an  Jtheifl. 
And  indeed  ^r/^/zj  are  Atheijls,  vv^hatever  theyprofcfs  ;.  for  he 
that  denies  the  Son,  denies  the  Father  alfo  ',  for  to  deny  the  necejfary 
cxijlence  of^ iheSoTifis  to Q]Qny  zhQ necejary paterr.iiy  o^ the  Fd^ihery 
who  yet  is  as  neceffarily  Father  as  he  is  God ,-.  and  to  deny  both 
the  Facher  and  the  S^onj>  is  to  deny  the  mccJ]hrypro:eJ]iQu  oftheHoIy 

{jhoji, 


^\ 


2^0  The    Female    Preacher. 

Ghojl  frombodi ;  fo  that  the  Father,  Son  and  Holy  Ghoftis  denied, 
when  the  Supreme  Deity  of  Chrid  is  denied.  O  but  this  atheiftical 
world  needs  fach  acajhf  enlightening grace',^s  this  poor  woman  got. 

(5.)  Hence  fee  that  perfuafion,  with  application  is,  in  the  na- 
ture of faving  faith,  both  objedlive  and  fubjeftive.  Perfuafion 
obje6live,  alluring  the  man  that  this  is  the  Chrift ;  and  fubjeftive 
alio,  alluring  the  man  that  as  he  is  the  Chrift,  the  anointed,  fo  he 
isanointedformy  behalf,  anointed,  as  the  woman  here  fuggefts, 
as  a  prophet  for  me,  to  tell  me  all  things  that  ever  I  did  ;  and  at  the 
fame  time  that  he  told  me  all  mylins,  he  told  me  that  he  was  the 
Chrijl  anointed  to  fave  me ;  and  hence  flie  glories  in  him  as  the 
Chrifl:.  Whenever  he  manifefts  himfelf,  faith  brings  in  holy  tri- 
iimph  in  the  Lord,  even  under  a  fight  of  the  great  eft finfulnefs.  In- 
deed fuch  afight  as  this  woman  got,  namely,  of  the  guilt  of  all  the 
evils  that  ever  llie  did,  would  have  caufed  trembling  inftead  of  fri- 
nmphing.  If  faith's  view  of  Chrift  difcovered  to  her,  had  not  car- 
ried in  the  bofom  of  it  a  fiducial  perfuafion  of  his  being  a  Chrifl  for 
her,  a  Saviour  for  her,  which,  whenever  flie  faw,  then  Ihe  was 
kindly  humbled ;   which  leads  to  another  inference. 

(6.)  Hence  fee  that  true  Go/pel  humiliation  and  evangelical  re- 
pentance ^oe-y  not  before,  but  is  the  fruit  of  faith,  and  of  Chrift  ma- 
jiifeiting  himfelf  to  the  foul ;  for  then,  and  not  till  then,  does  llie 
cry  out,  O  he  hath  told  me  all  things  that  ever  I  did.  Now  llie  fees 
all  her  fins  in  the  brighteft  light.  By  the  light  of  the  flars  we 
may  fee  fome  things,  by  the  light  of  the  moon  we  fee  more, 
but  by  the  light  of  the  fun  we  fee  moll  of  all.  By  the  light 
of  nature  people  may  fee  fome  fins,  by  the  light  of  the  law 
they  will  fee  more,  much  more,  for  by  the  law  is  the  knowledge 
oflin,-  hv.tby  theVight  oi'  the  fun  of  righteoufnefs  moftofall  is  dif- 
covered :  but  with  this  difference,  that  the  moon-light  of  the  law 
ihews  thedifeafe,  andnomore,  leaving  thefinner  to  die  of  that 
difeafeandperilli;  but  the  fun  light  of  the  Gofpel  difcovers  the 
remedy,  the  fun  of  right  eoufnefs  arijing  with  healing  under  his  wings. 
And  when  no  lefs  than  the  blood  and  righteoufnefs  of  God  is  i^een 
to  be  the  healing  medicine,  then  the  difeafe  appears  to  have  been 
infinitely  great,  and  yet  the  fight  is  infinitely  fvveet,  becaufe  it  is 
a  fight  of  that  wonderful  healing  under  thefe  wings  and  rays  oUhe 
fun  of  right  eoufnefs;     this  makes  kindly  pleafant  humiliation. 

(7.)  Hence  iee  that  laving  difcovcries  of  Chrift  are  very  rare 
in  our  day;  for  very  few  are  thus  exercifed,  either  in  condemning 
and  debafing  them'felves  under  a  fenfe  of  all  that  ever  they  did,  or 
in  commending  and  cx^/f/K^  Chrift,  and  dealing  with  otheh  to  come 
and  fee  him.     O  how  few  humble  walkers  and  hearty  commenders  of 

■  ■        '"         '  Chrifl 


The    Female    Preacher.  251 

Chriftare'tob^obferVed!  Few  taking  kindly  with  their  fins,  and 
few  breaking  forth  into  the  praifmg  commendation  ofChrifl: !  Wiicn 
xh'isix Oman  got  a  difco-wery  of  Ch rift,  flie  kindly  takes  with  her 
ivh  or  ed  0172  s  tin  d  all  her  fins  thateverflie  did,  and  zealoudy  breaks 
forch  into  thepraifes  and  commendation  of  Chrifb.  But  whence  is  it 
that  the  land  we  Jive  in,  the  church  o[ Scotland,  is  not  taking  with, 
and  kindly  acknowledging  all  that  ever  fhe  did,  and  taking  with  her 
aJ]  her  'whoredoms  and  adulteries^  and  treacherous  breaking  covenant 
with  her  God,  to  whom  ilie  folemnly  gave  her  hand?  Whence 
isittiiatthere  is  fo  little  zeal  in  commending  and  exalting  Chrifl 
in  his  Supreme  Deity,  in  a  day  wherein  Jrian  hlafphemers  open  their 
mouth  againft  him  ?  Whence  is  there  fo  little  zeal  for  thereviving 
of  our  broken  covenants,  national  andfolemn  league,  even  in  a  day 
wherein  the  obligation  thereof  is  denied  ?  Why  are  we  neither 
humbly  condemning  ourfelves,  and  taking  with  our  national  fins, 
nor  highly  commending  Chrifl,  and  exalting  him  in  his  injured 
honours,  truth  and  prerogatives,  but  rather  winking  at  all  the  diflio- 
nours  done  to  him  ?  Why,  what  is  the  matter  ?  Saving  dijcoverics 
of  Chrift,  which  fliould  work  the  contrary  effe6t,  are  very  rare. 
When  tlie  Lord  hath  a  mind  to  build  up  Zion,  he  appears  in  his 
glory,  as  he  did  in  the  days  of  our  reformation  ;  but  now  he  haiii 
jz//?/}' hid  himfelf  from  the  prefent  God-provoking,Chrift-defpif- 
ing,  Gofpel-flighting  generation.  But  O  if  he  would  yet  appear 
and  difcover  his  glory  in  the  fanftuary,  then  we  might  expe6l  re- 
formation times :  But  as  matters  ftand,  we  look  as  if  a  jtroke  and 
judgment  that  hath  been  fo  long  threatened  were  fuddenly  to  light 
upon  us  'With.  2it  err  ible  vengeance.  There  were  little  hazard  of  the 
prefent  rumour  of  war,  if  the  Lord,  who  is  a  man  of-ixsar,  were  not 
againft  us ;  and  if  the  Lord  carry  on  his  controverfy,  it  will  be 
little  wonder,  tho'  we  lliould  fee  the  land  turned  into  a  field  of  blood 
and  defolation,  before  we  fee  another  communion  folemnity  here. 
God  hath  horn  Ung  with  us,but  how  much  longer  he  will  do  fo ,  who 
can  tell  ?  Forty  years  peace  in  the  church  is  a  wonder,  &c.  But 

(8.)  Hence  fee  that  a  meeting  with  Chrift  makes  a  marvellous 
change  upon  a  perfonor  people  that  arefo  privileged.  Before 
this  ivoman  met  with  Chrift,  or  rather  before  he  met  with  her,  fne 
was  nothing  but  a  common  ftrumpet  ,•  but  now  flie  is  humbled  to 
the  duft  for  the  fins  fiie  had  formerly  indulged  herfelf  in,  and 
commends  and  exalts  that  Lord  v/homiliehaddiriionoured.  She 
is  bro*t/ro?«  darknefs  to  light,  and  from  the  pcwer  of  Satan  unto  God ; 
from  being  exercifed  in  corrupting  and  debaucliing  her  neigh- 
bours, to  a  kindly  concern  for  their  fouls  everlafting  'voelfarc  re  •  gen 
them  bro't  to  Chrift.  Saving  illumination  and  acquaintance  with 
Chrift  creates  in  a  heart  the  fympathy  with  the  cafe  of  poor 

Chriftlefs 


252  Ths    Female    Preacher. 

Chriillefs  finners.     Come  fee  a  man  that  told  me  all  things  that 
ever  I  did',  U  «'^^  this  the  Chrifl  ?     This  leads  me  to 

y\j3  tife  oi'  trial  and  examination  whether  you  have  met  with 
Chrifl,  and  got  a.faving  difcovery  of  him  at  this  occalion  or  for- 
merly. O  how  Ihall  1  know,  fay  you,  if  I  ha^^e  met  with  Chrifl-, 
and  if  he  hath  difcovered  himfelf  to  me  ?  Why  ?  if  you  have, 
then  this  difcovery  has  Jed  you  to  thefe  two  things,  ift,  A 
humihation  of  felf  to  the  lowefu.  2dlyy  An  exalting  of  Chrilt 
to  the  higheft. 

ijt,  What  relf-humblingdifpofition  and  abafement  hath  been 
wroughtinyou  ?  Are  you  laid  low  in  the  dull,  and  made  vile  in 
you  own  eyes,  by  Chrifl  difcovering  you  to  your  felf  ?  Have  you 
■got  a  difcovery  of  your  ovv'n  fmfuJnefs,  uglinefs  and  unworthi- 
nels  ?   Hath  (Thrift  fallen  adifcourfmg  with  you,  and  told  you  all 
things  that  ccer  you  did '1  Hath  he  told  you  of  your  ill  life,  your  ill 
heart,  your  ill  nature  ?  Hath  he  told  you  of  your  unbelief  ?   For 
when  the  Spirit  comes,  he  r^proi;i?j-r/;^-iL'0/7^o/yz72,  becaiife  they  be- 
lieve not  in  him.     Hath  he  told  you  of  your  Iccret  fins,  and  difco- 
vered to  you  vvdiat  none  but  himfelf  could  tell  you  ?   And  have 
you  taken  it  from  himfelf,  without  faying,  who  has  gone  and  told 
the  minifters  this  and  that  of  me  ?  Hath  he  told  you  of  your  wick- 
ed thoughts  and  intentions,  and  made  the  word  the  difcerner  of 
of  the  thoughts  and  intents  of  your  heart  ?  Hath  he  told  you  your 
ipiritual  wickednefs,  your  atheifm,  ignorance,  enmity,  carnality, 
pride,  felf,  and  hypocrify,  and  made  you  to  know  the  plagues  of 
your  own  heart  ?    Hath  he  told  you  of  the  figleaves  you  have 
been  covering  your  felf  with,  and  the  falfe  refuges  you  have  been 
running  to,  and  chafed  you  out  of  your  refuges  of  lies  ?  Hath  he 
told  you  your  fecret  as  well  as  open  fms,  and  fo  told  you  fome 
things,  as  that  thereby  he  hath  difcovered  the  reft  to  you,  and 
have  you  been  led  by  the  flreams  to  the  fountain  of  fm  with- 
in you  ?  And  has  he  given  you,  by  one  glance  upon  the  map  of 
your  corrupt  nature,  a  view  of  your  total  depravation  ?  Hath  he 
told  you  your  proper  name,  by  calling  you  a  dog,  and  by  making 
you  take  with  your  name,  faying,  Truth ,  Lord,  I  am  a  dog,  a  devil, 
amonfter  ?  Behold  I  am  vile  ?  Why  it  is  a  glorious  internal  light 
thatdifcovcrs  this  internal  vilenefs.    What  makes  you  with  Job 
to  abhor  yourfelf?  why  ,\z^d-y?,,  No'-jo  your  eyes  fee  him,  Job  42.5, 
6.  What  makes  you  with  P<7m/ look  upon  yourfelf  as  lefs  than  the 
leaf  of  all  faints  ;  yea,  as  the  chief  of  ^W  finners,  the  worll;  of  all  fin- 
ners, the  vileft  of  all  finners  ?  why,  it  fays,  He  hath  revealed  his  Son 
in  you._  It  is  not  natural  for  proud  man  to  think  fo  bafely  of  him- 
felf;  it  is  the  Spirit  of  Chrifl  that  hath  told  vou  what  you  are. 

But 


The    Female    Preacher  253 

But  here  to  prevent  any  miftake,  it  may  be  asked,  Q^ipji-  May 
not  one  that  hath  not  the  Spirit  of  God,  nor  a  renewed  confer- 
ence, be  able  to  difcern  his  own  vilenefs  5^  Avjh.  There  is  ai 
double  knowledge  or  underftanding  that  men  may  have  of  them- 
fclvesj  fpeculative  and  pra6tical.  As  to  the  general  fpeculative 
knowledge,  a  wicked  man  may  have  this  common  fenfe  and  rea- 
fon  may  tell  him  his  fin,  and  he  may  know  himfelf  to  be  a  finner, 
as  being  guilty  of  grofs  fins,  drunkcnnefs,  whoredom,  fvvearing, 
and  the  like.  But  there  is  a  particular  pra6lical  know^ledge  and 
underftanding,  which  is  two-fold,  either  from  the  Spirit  of  God 
without  us,  or  from  the  Spirit  of  God  within  us,  'I'hat  pra6Hcal 
underftanding,  which  is  from  the  Spirit  of  God  without  us^,  is 
what  alfo  the  unregenerate  may  have.  The  Spirit  of  God  non 
yetreceivedjbutwithouta  man,  may  come  and  makefuch  difco- 
veries  of  his  fin,  and  guilt,  and  wickednefs,  as  may  make  him  cry 
out,  That  he  is  undone,  undone.  Such  a  knowledge  had  Nebii- 
chadnczzar  of  the  God  olShadrach,  MefJjacb,  and  Abednego.  Such' 
a  knowledge  alfo  it  feems  Cain  and  Judas  had.  But  the  Spirit  of 
God  within  us  gives  us  fpiritual  light  and  ^Qn^e  upon  the  confci- 
ence,  and  re6lifies  the  judgment  ;  and  whereas  the  Spirit  of  God 
without  a  man  difcovers  fin  mainly  in  order  to  hell  and  wrath 
making  him  fay,  undone,  undone  ;  the  Spirit  of  God  within  a 
man  makes  him  fee  the  vilenefs  of  fin,  and  lament  and  mourn  for 
that,  faying.  Unclean^  unclean.  0  zvretcbed  man  that  I  am.,  &c.  Be- 
hold I  am  vile,  6^q.  This  aife6ls  him  more  than  the  wrath  of  CJod, 
yea,  even  when  he  fees  the  wrath  of  God  is  turned  away,  and  thac 
the  (hower  is  over  his  head,  and  it  lighted  on  the  head  of  his  cauti- 
oner, even  then  he  abhors  himfelf  for  his  own  wickednefs  more 
than  ever.  This  is  from  the  Spirit  of  God  w^ithin,  and  a  Gofpel- 
fpirit.  The  Spirit  of  God  without  a  man,  and  the  Spirit  of  God 
within  him  differ  as  much  as  day  -light  differs  from  lightning.  A 
ilaih  of  lightning  fi'om  Sinaiy  or  the  fiery  law,  terrifies  and  alloni- 
fiies  the  man,  and  makes  him  tremble  and  quake  under  a  fenfe  of 
fin  ;  but  the  day-light  of  a  favingdifco very  ofChrid  makes  one 
fee  himfelf  the  chief  of  finners,  and  yet  fills  him  v*^ith  holy  tri- 
mnph  in  the  Lord  the  Saviour.  A  lightening  confounds  and  fur- 
prizes  ;  but  the  day-light  gives  a  clear,  difiinil  and  fedatc  view 
of  things  as  they  are,  with  quiet  and  compofure.  Now  try  if  you 
have  got  a  humbling  view  and  difcovery  of  Chriftor  aword  from 
jiim  that  hath  filled  you  with  felf-abafement,  fo  as  you  reckon  you 
CAn't  have  vile  enough  thoughts  of  yourfelf,  becaufe  he  hath  in 
{:StEi  told  you  all  things  that  e-ver  yon  did. 
2i//}',  Try  what  Chrift- exalting  and  commending  exercife  yo» 

have 


o^4  The    F-LMALE    Preacher. 

have  been  brought  under,  or  what  difpofition  is  wrought  in  you  to 
comnicnd  and  exalt  Chrift  co  the  highefr.  If  Chrifl  and  you  have 
met  together,  as  he  did  with  this  woman  of  Samaria,  then  the 
meeting  wrought  in  you  the  fame  effeft,  the  fame  difpofition 
to  commend  and  exalt  Chrifb,  which  you  may  try  by  thefe  parti- 
culars, (i.)  If  you  have  met  with  Chrifl:  in  this  manner,  then 
you  have  feen  him  to  be  the  Chrift  indeed,  the  God-man, 
the  anointed  of  the  Father,  the  true  MeJJias.  Hath  he  told 
you  in  eftedl,  I  that  /peak  unto  you  am  he  1  I  tUat  ipeak  unto  you  by 
rhisGofpel  am  he.  Hath  he  born  home  this  upon  your  heart 
with  convincing  light  and  evidence,  fo  as  you  have  been  brought 
to  the  Apoftle's  faith,  John  6. 6g.  IVe  helieve,  and  are  Jure,  that  thou 
nrtChnft,theSon  of  the  living  God  ?  The  faith  of  this  is  of  fuch 
great  importance,  that  Chrift  hath  faid.  If  ye  helieve  not  that- 1  am 
he,yeJloaUdieinyoufins.  Now  hath  he  fo  fpoken  to  you,  as  you 
were  made  in  effetl  to  think  and  fay,  I  believe  and  am  fure,  that  he 
tbatfpoke  unto  me  ivas  he.  It  was  not  the  minifter  only  that  I  heard, 
but  the  word  came  with  fuch  light,  hfe,  zndpoiver,  that  I  think  no 
minifter  on  earth,  nor  angel  in  heaven  could  make  the  word  to  go 
through  my  heart  as  it  did.  It  was  like  the  found  of  the  voice  of  the 
Son  of  God.  2.  Ifyou  have  met  with  Chrift  in  this  manner,  t^en 
he  hath  made  fuch  a  gradual  approach  and  difcovery  of  himfelf  to 
you,  as  to  raife  in  you  gradually  more  and  more  of  a  high  efteem 
of  him  as  a  prophet  fent  of  God  to  teach  you,  and  to  tell  you  all 
things,  as  it  was  with  this  woman.  And  tho' he  himfelf  and  a'lhis 
xvords  are  precious  to  you,  yet  there  are  fome  particular  words,  a- 
mong  many,  that  have  taken  more  impreffion,  and  flick  more  fafl- 
than  others.  Tho' Chrift  fpake  many  good  words  to  this  woman 
forherinftruftion,  yet  the  word  that  made  the  firft  and  deepefl: 
.'mpreffion,  is  what  ilie  efpecially  kept  in  heart,  he  toldme  all  things 
that  ever  I  did  ;  and  what  flie  faw  in  this  more  clearly  at  firft,  Ihe 
faw  more  clearly  after  Chrift  gave  her  a  clearer  manifeftation 
of  himfelf.  If  the  faving  difcovery  of  Chrift  commenced  and 
began  when  he  gave  her  the  firft  difcovery  of  her  lewdnefs  and 
':i'/;orcJo?;7,  and  conveyed //^/;f  at  the  fame  time  into  her  mind  to 
perceive  that  he  was  a  prophet  ;  yet  flie  was  much  in  the  mift, 
and  took  not  up  all  that  was  intended  by  this  difcovery,  till  after 
he  clearly  difcovered  himfelf,  and  then  the  former  lefTon  is  clear- 
ly taken  up  in  all  the  parts  of  ic.  Therefore  now,  fays  flie,  he  told 
?ne  all  things  that  ever  I  did.  Some  may  have  fuch  dark  and  cloudy 
difcoveriesofChrift  at  firft,  that  tho' they  raife  a  high  efteem  of 
Chrift,  yet  the  foul  may  be  at  a  lofs  to  know  what  the  full  meaning 
of  fuch  a  woFd  is  that  Chrift  fpake  to  their  foul,  dll  after  they  get 


The    Female    Prea.cher.  2$^ 

abrighterdifcovery  of  him,and  then  they  may  come  to  be  more 
perfe6llyinrrrii(5ced  in  the  fame  leflbn,  which  acfirll  they  did  not 
fowell  apprehend,  and  in  this  his  dealing  with  them  may  be  like 
that,  Job.  13.7.  fVhatldo,  thou  knoivejl  not  now,  but  thou /halt  know 
hereafter.     (3.)  Ifyou  have  met  with  Chriit  in  this  manner,  then 
your  mind  is  let  above  the  world,  and  you  have  left  it  behind  you, 
as  the  woman  here  left  her  water-pot,  and  ran  to  the  city.     O 
when  Chrifl  appears  to  a  man, he  thinks  no  more  of  the  world  than 
of  a  potllieard  ;  he  counts  all  but  lofs  and  dung  for  the  excellency  of 
the  knowledge  of  Chrift ',   yea  the  mod  valuable;  things  in  the  world 
are  undervalued  whenChriltis  difcovered.     As  natiiralifts  tell 
us,the  loadftone  will  not  draw  in  the  prefence  of  the  diamond, nei- 
ther does  the  world  in  all  its  glory  and  gallantry  draw  the  heart 
of  any  to  it  in  the  prefence  of  Chrift.     The  reafon  of  this  is,  the 
fun  of  righteoufnefs  darkens  all  the  ftars  of  creature-enjoyments, 
and  makes  them  difappear  and  vanifli.     A  drink  out  of  the  foun- 
tain of  living  waters  makes  all  worldly  comforts  to  be  nothing  but 
broken  cillerns  that  can  hold  no  water.  They  whole  hearts  were 
never  weaned  from  the  world,  never  met  with  Chrift.  Again^  4. 
If  you  have  met  with  Chrift,  then  your  hearts  will  be  let  upon  the 
work  o{ commending  him  to  others,  and  particularly  to  your  neigh- 
bours and  friends,  that  they  may  come  to  be  acquainted  with  him 
alfo.  Thus  the  difcovery  of  Chrift  vents  itfelf  in  the  woman  here. 
Come  fee  a  man  that  told  me  all  things  that  ever  I  did,  is  not  this  the 
Chrijtl     A  manifeftation  of  Chrill  gives  men  fuch  a  fill  of  the 
fulncfs  of  God,  that  they  mull  have  a  vent:  And  as  in  every 
faving  manifeftation,  there  is  foraething  of  the  nature  of  Chrill 
communicate,  who  loves  to  communicate  of  his  fulnefs,  fo 
they  to  whom  Chrifl:  difpenfes  of  his  grace  and  fulnefs,  love 
to  communicate  alfo   of  what  they  have  ,•     not  that  thelaincij 
are  to  make  a  blaze  of  their  religion  to  every  one  they  meet" 
with,  or  to  caffc  pearls  before  fwine  ,•   but  the  love  of  Chrift 
difcovered  to  them,  fills  them  with  fiich  ardent  love  to  him, 
as  obliges  them  in  all  proper  ways  to  trumpet  forth  his  glor-y 
and  honour.     They  fee  fuch  a  glory  in  him,  that  they  think  all. 
fliould  wonder  at  him,  and  own  him^  Is  not  this  the  Cbrijl  ?    They 
reckon  none  lb  much  obliged  to  free  grace  as  they,  and  therefore 
they  think  it  well  becomes  them  to  fpread  the  favour  of  his  name. 
They  know  alfo,  by  remembring  what  they  themlelves  wcre.be.- 
fore  they  met  with  Chrift,  they  know  what  a  fad  Itate  they  areiri 
who  want  accjuaintance  with  Chrifl",  therefore  both  out  of  love 
and  regard  to  the  glory  and  honour  of  Chrifl,  and  out  of  love,  pity 
and  Gompaflion  to  the  perilhingSouls  of  Qihers,tliey  defire  and  en- 
deavour 


256  The-'  Female    Preacher. 

deavour  to  commendChn^i  to  therrijboth  by  their  ijiords  and  anions ^ 
both  by  their  talk  and  walk,  as  this  woman  oi Samaria  d\6.  What 
heart  then  and  difpofition  have  you  got  to  commend  Chrifl  to 
your  neighbours  and  friends,  to  your  children  and  fervants  ?  If 
you  have  no  heart  nor  difpofition  to  fuch  exercife  as  this,  furely 
you  can't  make  it  out  that  you  have  met  with  Chrift.     5.  If  ycu 
hax'e  met  with  Chrift,  then  it  will  be  your  hearty  defire  not  only 
to  commend  Chrill,  and  fpeak  of  him.  to  others,  making  him  the 
great  fubjedl-  of  yourconverfation  ;  butalfo  to  have  them  tafle 
what  you  have  tailed,  and  fee  what  you  have  feen, without  reding 
i)icrely  on  your  report.  Come  fee  a  man  that  toldme  allthings  that  e- 
•Dcr  I  did,  is  not  this  the  Chrifi  V     Reft  not  on  my  report,  might  fne 
iay,  but  O  come  and  fee  him.     My  friends,  fpiritual  converfe  a- 
bout  Chrift  is  much  out  of  failiion  in  our  degenerate  age ;  yea,  to 
enter  on  fpiritual  difcourfe  in  fome  companies,  would  be  to  ex- 
pofeamanto  fcorn  and  ridicule,  a  fadinftance  of  eftrangement 
trom  Chrift  and  religion.  But  are  there  not  fome  profeflbrs  whofe 
fpeech  of  Chrift,  and  of  the  things  of  God,  betrays  and  bewrays 
them,  for  either  it  is  but  the  f-roof  of  religion  they  talk  of;  for 
example,  how  well  fuch  a  man  preached,  and  how  long  fuch  a 
r.ian  preached,  and  how  many  tables,  or  how  many  ftrangers 
were  at  fuch  a  communion,  and  all  fuch  little-worth  queftions,  no 
better  than  idlenefs,  treating  of  the  fliell,  and  not  the  kernel  of 
ordinances.  Or  if  they  enter  upon  any  fubftantial  converfation^ 
either  they  foon  grow  weary  of  that,  or  give  evidence  of, fuch  a 
felfifn  fpirit,  as  befpeaksan  inclination  to  commend  themfelves 
rather  than  to  commend  Chrift.     The  import  of  their  language 
is  rather,  come  and  hear  me,  than  come  and  fee  Chrift.     But  O, 
Sirs,  a  meeting  with  Chrift  will  fill  the  foul  with  a  defire  that  0- 
thers  may  faare  of  what  they  fliare,  and  fee  what  they  have  feen, 
with  a  defire  to  take  the  moft  effeftual  method  that  may  be  for 
drawing  them  to  Chrift.  Hence,  as  this  woman  fpeaks  out  of  her 
very  heart,  fo  'he  attempts  to  draw  them  to  Chrift  with  the  very 
■fame  hook  with  which  llie  was  drawn  aftiore  herfelf     He  told  me 
nil  things  that  ever  I  did,  is  not  this  the  Chrift?     therefore  come 
fee  him.     6.  If  you  have  met  with  Chrift,  and  con  verfed  with 
him,  you'll  think  long  for  another  meeting  with  him,  ano- 
rJ]er  light  of  him,  for  this  was  the  woman's  difpofition  here.  Come 
fee  the  man;  flie  ipakc  as  if  flic  defired  to  be  the  foremoft  in  re- 
turning again  to  fee  him.     If  you  think  you  have  got  nothing  of 
himfavingly;  if  you  have  got  enough  of  Chrift,  it  is  afign  you 
have  got  a  faving  fight  of  him,  then  you'll  defire  more,  and  more, 
and  more,  till  you  fee  him  face  to  face  in  Immanuel's  land.     The 
:..    . .  difpofition 


The    Female    Preacher.  257 

difpofition  of  thofe  that  have  attained  to  a  fight  of  Chrifl:,  and  ap- 
prehended him  by  faith,  is  exemplified  by  the  Apofi;leP.7z</,P/;i/.3. 
12, 13, 14.  Itisrirange,  as  if  they  had  attained  Dothing,  appre- 
hended nothing,  in  comparifon  of  what  they  afpired  after  and 
would  be  at.  Not  as  tho'  I  had  already  attained,  but  I  follow  after,  if 
that  I  may  apprehend  that  for  which  lam  apprehended  of  Chrift.  And 
again,  I  count  not  myfef  to  have  apprehended,  but  this  one  thing  I  do, 
forgetting  thofe  things  that  are  hehind,and  reaching  forth  to  thofe  things 
that  are  before,  Iprefs  toward  the  mark  for  the  prize  of  the  high  calling 
of  God  in  Chrift  Jefus.  It  is  poffible  that  unfound  profefibrs,  may 
fancy  they  have  attained  much,  and  yet  have  attained  nothing, 
and  refiiing  on  their  attainments,  they  refi;  upon  nothing  but  a 
fliadow.  It  is  pofilble  that  found  believers  may  judge  they  have 
attained  nothing,  tho'  yet  they  have  attained  much,  and  hence 
neglecting  their  attainments,  they  prefs  after  more  and  more  of 
Chrifi:.  As  Paul  here,  I  count  not  my f elf  to  have  attained,  I  count  not 
myfelfto  have  apprehended.  What  count  you  of  your  attainments, 
man,  when  the  great  apoftlePW  counts  nothing  of  his,  tho'  he 
was  one  of  the  mofl  clearly  enlightened  and  highly  privileged 
men  in  the  world  ?  Happy  is  that  foul  who  has  attained  the 
knowledge  of  Chrifi:,  and  yet  is  as  far  from  thinking  that  he 
knows  or  has  attained  as  much  as  may  fuffice  him,  that  he  rather 
counts  as  if  he  knew  nothing,  or  had  attained  nothing,  and  there- 
fore prefies  after  more  of  Chrifi:.  O  for  the  other  fight  of  him. 
O  for  the  other  meeting  with  him.  O  for  another  communion, 
another  blink  of  his  beauty,  and  glance  of  his  glory.  Thus  the 
happy  woman  counts  not  herfelf  to  have  feen  or  attained  enough 
of  Chrifi,  but  longs  for  another  fight.  It  is  an  excellent  mark  of 
a  meeting  with  Chrift,  to  be  longing  for  more  and  more  of  Chrifi: 
here,  and  for  full  vifion  of  him  in  the  higher  houfe,  and  to  be  in 
cafe  praftica'ly  to  difcover  this  in  an  exemplary  commendation  of 
Chrift  to  others  ;  while  ir.  is  not  only  the  matter  of  your  religious 
talk,  fignifying  only  to  fee  him,  but  the  import  of  your  exemplary- 
walk,  Come  fee  a  man  that  told  me,  &c. 

Another z//^fliould be  by  way  o^  exhortation.  In  a  word,  (i.) 
Toyouthathavegotafavingdifcovery  of  Chrift  working  thele 
effeftsupon  you,  leading  you  to  condemn  and  debafe  yourfelf  to 
the  lowefi',  and  to  commend  and  exalt  Chrift  to  the  highcft.  O 
let  me  exlu  rt  you  to  a  walk  fuitablc  to  fuch  a  meeting  with 
Chrift,  tliat  is,  (i.)  To  a  humble  walk,  like  one  to  whom  Chrift 
hath  told  all  things  that  ever  you  did.  (2.)  To  a  holy  walk,  like 
one  that  would  commend  and  exalt  a  holy  Jefus,  faying,  Come  fee  a 
man  that  hr.th  fo  and  io  fpoken  unto  me,  is  not  this  the  Chrift  ?  (i,  I 


258        '  The    Female    Preaciter. 

I  would  exhort  you  to  a  humble  walk.  O  hath  he  given  youafiglir 
of  yourfelf,  andofyouownvilenefs  and  bafenefs,  walk  humbly 
with  thy  God,  and  in  order  to  this^  ftill  keep  the  glafs  before  your 
eye,  wherein  he  hath  difcovered  you  to  yourfelf.  There  are 
feveral  glaiTes  wherein  the  Saints  behold  themfelves,  yhich 
makes  them  have  low  thoughts  of  themfelves.  i.  The  look- 
ing glafs  of  the  law  ofGod,which  difcovers  to  them  the  vilenefs  of 
their  nature,  thoughts,  defires  and  affeftions,  when  the  laiv  cofnes, 
finrevwes.  The  law  is  a  light  fey  which  all  things  are  reproved 
and  made  manifeft,  Eph.5. 13.  Keep  this  glafs  before  your  eye, 
'cvenyouthatare  wholly  delivered  from  the  law  as  a  covenant  of 
works,  yet  make  a  conflant  ufe'of  it  as  a  light,  both  a  light  to  your 
head  to  inform  and  convince  you  of  your  fin  and  wickednefs,  and 
a  light  to  your  feet  to  direft  you  in  the  paths  of  righteoufnefs.  2. 
There  is  the  glafs  of  a  renewed  underflanding,  and  re6lified  judg* 
ment,  that  the  faints  fee  their  vilenefs  in,  when  they  have  an  im- 
partial rule  and  eye-falve  with  it,  then  they  fee  themfelves  as 
ihey  are.  Ifamanbe  blind,  he  can't  fee  himfelf,  tho'  he  have 
never  fo  clear  a  glafs  before  him,  Luke  11.  35.  Take  heed  that  the 
light  that  is  in  you  be  not  darknefs.  Wherever  fpiritual  light  and 
"wifdomis,  there  is  a  clear  fight  people  have  of  themfelves.  3. 
There  is  the  glafs  of  confcience  fprinkled  with  the  blood  of 
Chriffc ;  this  every  true  believer  carries  about  with  him.  What- 
ever the  underftanding  fees,  the  confcience  comes  and  lays  it  at 
his  door,  and  the  confcience  being  renewed  and  reconciled  to 
Godjit  is  then  God's  meflenger  to  inform,to  rouze,to  arraign,  and 
to  condemn.  Confcience  brings  in  all  our  Unworthinefs  and 
charges  us  with  it,  and  then  what  bafe  and  low  thoughts  have  we 
of  ourfelves.  O I  deferve  to  be  in  hell,  fays  the  foul,  I  deferve  no 
mercy  at  the  hand  of  God.  4.  There  is  the  glafs  of  experience, 
5n  which  every  faint  looks  on  himfelf,  and  beholds  he  is  vile. 
"Why,  the  fad  experience  he  hath  of  a  treacherous  backfliding 
iieart,  notwithftanding  of  all  the  love  of  God  and  Chrift  mani- 
fefted  to  him  ;  the  fad  experience  of  the  hw  of  the  members  var- 
ying againjtthelazv  of  the  mind,  and  bringing  him  into  captivity  to  the 
iaiv  of  Jin  and  death,  cLudm^iking  him  cry  many  times,  O  wretched 
man  that  I  am,  &c.  the  fad  experience  of  many  inward  luftings, 
fightings,  and  reigning  corruptions  and  defperate  departings 
from  the  Lord  ;  O  how  vile  does  the  faint  fee  himfelf  in  this 
glafs  ?  5.  There  is  the  glafs  of  the  holinefs  of  Go(J,  the  glafs  of 
his  infinitel  y  pure  glory,  Rev.  4. 8,  i  o.  ^hen  they  cried,  holy,  holy, 
holy,  Lord  Godjibnighty,  which  was,  and  is,  and  is  to  come,  then  the 
Hventyfoiir  elders  fell  down  before  the  throne.  What  made  Ifaiab  cry 

puc 


The    Female    Preacher.  25(> 

€utofhisuncIeannefs,butaviewofthisholy  and  infinitely  pure 
glory  of  God.  It  was  a  view  of  the  glorious  holinefs  of  Chrift  that: 
made yo^72 the Baptifl: fay,  Olmnnotivorthy  tojioop  down  and  iin- 
loofe  the  latchets  ofhis/Jjoes,  and  yet  he  hath  Chrift's  teflimony,  that 
there  was  not  a  greater  prophet  than  he.  Ohow  vile  is  a  man  in 
his  own  eyes  when  he  looks  to  himfelf  in  this  glafs  ?  6.  There  is 
the  glafs  of  the  love  of  God,  and  of  his  grace  and  mercy  in  Chrift. 
We  may  appeal  to  you  that  have  experience  of  it,  if  any  thing  ia 
the  world  hath  a  greater  power  to  humble  the  foul,  and  to  lay  it  in 
thedud,  than  this,  even  the  confideration  of  the  infinite  love  of 
God.  Iivasablafphcjuery  and  a  perfecutor,  yet  I  obtained  mercy.  O 
fuch  a  monfter  of  fin  and  wickednefs  as  lam,  and  yet  I  obtained 
mercy  ?  O  fuch  a  dog,  fuch  a  devil,  and  y.et  I  obtained  mercy  ? 
O  when  a  child  of  God  fees  the  grace  of  God  in  the  glafs  of  mani- 
feftation,  O  how  low  does  he  fink  in  his  own  efteem  !  All  the 
florms  and  bl uttering  winds  will  not  melt  a  rock  of  ice  ;  but 
when  the  fun-beams  arife  upon  it,  how  is  it  then  melted  and  thaw- 
ed ?  Thus  nothing  in  the  world  melts  and  thaws  the  hard  heart 
fo  much,  as  the  hope  and  fenfe  of  divine  love.  When  a  child  of 
God  fees  the  grace  of  God  in  the  glafs  of  a  commendation^^.?,  when 
Chrift  fays  to  the  foul  a  word  like  that.  Song  4. 7.  Thou  art  allfau\ 
my  love,  there  is  no/pot  in  thee.  What  !  O  what  is  this  that  a  God  is 
fayingtothelikeofme,  theblackeft,  thebafeft  ofallfinners:  O! 
how  low  does  felf  fink  before  the  love  and  grace  of  God.  7.  There 
is  the  glafs  of  the  fpirit  of  God  fliining  upon  the  word  of  God  into 
the  underftanding  and  the  confcience,  and  giving  light  to  fee  into 
ihefe  other  glafi'es.  As  he  is  the  Spirit  of  wifdom  and  revelation 
in  the  knowledge  of  Chrifl:,  and  giving  the  knowledge  of  the  law 
of  God,  the  holinefs  of  God,  the  love  and  grace  of  God  in  Chrifl, 
fortheclearefleyeandtheclearefl  glafs  both  will  fliew  nothing 
without  light  ,•  it  is  the  Spirit  of  light  that  fets  all  thefe  things 
home  upon  the  foul,  and  makes  it  apply  all  to  itfelf,  and  fo  ic 
becomes  yet  more  vile  in  its  own  eyes.  I  fliall  add,  8.  There 
is  the  glafs  of  the  example  of  God,  of  God's  humility,  his  flu- 
pendous  humility  and  condefcenfion  ;  God,  Father,  Son,  and 
Holy  Ghoft  humbling  themfelves  for  our  good.  See  how  God  the 
Father  humbles  himfelf,  Pfal.  1 1 3. 5, 6.  PFbo  is  like  unto  the  Lord 
our  God,  who  dwells  on  high,  who  humbles  himfelf  to  behold  the  things 
that  are  in  heaven,' and  in  the  earth  ?  'Tis  a  flep  of  great  conde- 
fcenfion, that  he  lliovld  apply  himfelf  in  his  providence  to  our 
wants  and  neceffities  ;  and  efpecially,  that  he  fiiould  concern 
himfelf  fo  far  with  finners,  as  to  fend  the  Son  of  his  love  out 
of  his  bofom  to  i;edeem  them.  See  how  God  the  Son  hum- 
^  S  2  bled 


2^0  The    Female    Preacher. 

bled  himfelf  when  he  flept  out  of  his  father's  bofom,  DUE 
of  the  ivory  palaces,  where  he  was  made  glad  from  ecernity  ; 
yea,  tho'  he  was  in  the  form  of  God,  and  thought  it  no  robbery  to  be 
e^ual  ivith  God  ;  yet  he  humbled  himfef,  and  beca?ne  obedient  unto 
death,  even  the  death  of  the  crofs.  The  glafs  of  his  fuiferings  and 
humiliation,  wherein  he  ftept  as  far  down  as  hell^to  quench  the 
iiames  of  infinite  wrath,  is  a  glafs  indeed  wherein  we  may 
fee  fm  to  be  infinitely  evil,  and  our  felves  to  be  ineffably 
vile.  See  aifo  how  the  Holy  Ghoft  humbles  himfelf.  What 
a  vaft  condefcenfion  is  it  for  God  the  Holy  Ghoft  to  under- 
take to  teach  fuch  dullards  as  we,  to  wafh  fuch  lepers  as  we^ 
to  purge  fuch  polluted  fouls,  and  to  dwell  in  our  hearts  and 
bofoms  fu  full  of  unfavoury  fteams  of  hell  ?  Hath  a  God,  Father, 
iSon  and  Holy  Ghoft,  given  us  fuch  examples  of  humility,  and 
iliall  not  this  move  us  to  ftep  a  little  down  the  hill  ?  O  proud  fm- 
ner,  does  God  humble  himfelf  in  your  fight,  and  will  you  not 
humble  yourfelf  before  him  ?  Can  a  man  look  into  the  glafs  of 
God's  humi]ity,and  yetbe proud?  Okeep  thefe glafles in  your 
eye,  and  walk  humbly  before  him,  who  hath  fet  the  glafs  before 
you,  wherein  you  have  feen  your  vilenefs,  and  hath  told  you  all 
that  ever  you  did.  O  maintain  a  deep  and  humble  fenfe  of  your  own 
vilenefs  and  bafenefs  ;  and  the  rather,  that  fuch  a  fountain  of  fin 
and  wickednefs  remains  yet  within  you,  as  endangers  you  of  do- 
ing all  the  fame  evils  again  that  ever  you  did,  even  after  he  hath 
told  you  of  all  that  ever  you  did.  The  body  of  fin  and  death  that  re- 
mains in  you,  will  incline  you  to  fins  of  all  forts  and  fizes  :  Surely 
then  you  can't  walk  too  humbly  and  circLimfpedtly.  I  know  no 
extreme  of  felf-abafement  you  can  run  into,but  what  will  deferve 
the  name  ofpride,  rather  than  humility.  It  will  be  pride  and  not 
humihty  in  you  to  deny  any  thing  that  God  hath  done  for  you  in 
a  way  of  grace,  becaufe  you  are  fo  vile  in  yourfelf,  that  feems  as  if 
jou  were  not  pleafed  that  God  fliould  get  all  the  glory,  but  incHne 
that  you  fiiould  have  had  fome  of  it.  O  proud  blafphemer,  come 
down  from  your  altitude,  and  be  content  to  own  and  acknow- 
Jedge  that  grace  hath  done  much  even  for  you.  Again,  it  will  be 
pride,  and  not  humility  for  you  todenyandrefufeto  take  Chrift 
by  the  hand,  when  you  are  down  in  the  duft,  or  to  take  what  help 
he  offers  you,  even  when  you  are  lying  in  the  dirt.  It  was  Peter's 
pride  to  fay.  Lord,  thoufJjalt  never  wafJo  my  feet ;  and  yet  no  doubt 
he  took  it  for  humility.  Again,  It  is  pride,  and  not  humility,  to 
deny  and  refufe  the  confolations  of  the  Spirit,  becaufe  you  are 
confcious  of  your  ovv'n  vilenefs  and  abomination  ;  do  not  Jay  up- 
on y  ourfclf  a  load  of  felf-cenfuring  more  than  God  himfelf  does : 

/ 


The    Female    Preacher.  261 

I /aid  In  my  haftcy  fays  David,  lam  cafi  off  from  before  thine  eye^,  Pfal. 
31.22.  David  was  in  hafte  when  he  laid  it,  and  fo  may  you  fay, 
will  God  allow  any  favour  of  comfort  to  fuch  as  I  am.  It  is  pride 
and  arrogancy  to  meafure  God  by  your  thoughts,  and  to  limit  his 
mercy.  Again,  it  is  pride,  and  not  humility,  for  you  to  deny  him 
the  praife  and  commendation  due  to  him  from  you,  left  you  be  not 
a  fit  hand  for  doing  it.  Why,  fays  one,  I  think  I  would  defire  to 
commend  Chrift  to  others,  and  fpeak  to  his  praife,  but  am  fearful 
I  prove  a  hypocrite,  and  prove  a  fcandal  to  religion.  Why,  man, 
woman,  whatever  come  of  you,  let  not  Chrift  want  his  due  from 
you,  and  it  fliall  not  fare  the  worfc  with  you ;  therefore  walk  hum- 
bly  'with  thy  God ;  or,  as  that  word  may  be  read,  humble  thy  felf  to 
walk  with  thy  God.  It  is  beft  humility  to  be  found  in  the  way  of 
duty  ;  and  it  is  pride  to  withdraw  from  it,  upon  any  confiderati- 
on  of  ielf-unworthinefs.  (2.)  I  would  exhort  you  to  a  holy  walk, 
and  thereby  to  commend  and  exalt  Chrift  as  the  woman  of  Samaria 
here  did  faying  both  with  your  lip  and  life,  Comejee  a  man  that  told 
me  all  things  that  ever  I  did  ;  is  not  this  the  Chrift  ?  Where  (lie  both 
takes  fliame  to  herfelf,  and  gives  glory  to  God  in  Chrift  ;  and  as 
our  chief  happinefs  lies  in  the  enjoyment  of  God,  and  our  holinels 
lies  in  glorifying  him,  which  is  our  chief  end,fo  the  way  to  glorify 
him,  is  to  commend  and  exalt  Chrift  with  our  heart,  and  lips,  and 
lives.  The  text  leads  me  todireft  you  particularly  to  this  pare 
of  holinefs,  namely,  to  commend  him  to  all  that  you  have  accefs 
to  converfe  with,  and  to  exalt  him  before  the  world.  Hath  he 
met  with  you,  as  he  did  with  this  wo?nan  ?  O  then  commend  him, 
and  preach  forth  his  excellency.  Here  is  a  way  how  every  private 
Chriftian  may  be  a  preacher  of  Chrift.  This  belongs  not  to  mini- 
fters  only,  but  even  you  who  are  followers  of  Chrift  among  the 
female  fex,  that  cannot  regularly  be  preachers  of  Chrift  in  a  mini- 
fterial  way  ;  yet,  O  poor  woman,  it  is  comfortable  that  you  may- 
be a  fuccefsful  teacher  and  preacher  of  Chrift  in  a  chriftian  chari- 
tative  way,  by  your  fpiritual  communication  and  converfation. 

0  imman,  commend  Chrift  to  your  husband.  O  man,  commend 
Chrift  to  your  wife.  O  parents  and  mafters,  commend  him  to 
your  children  and  fervants.  O  believer,  commend  Chrift  to  your 
neighbours  and  friends,  and  all  that  you  have  regular  accefs  to.  i. 
Commend  him  humbly  as  this  woman  did  ,•  he  told  me  all  that  ever 

1  did.  She  kept  her  eye  upon  her  own  bafenefs,  and  vilenefs,  and 
unworthinefs,  which  he  had  difcovered  to  her.  Saints  have  a 
double  eye,a  carnal  eye  and  a  fpiritual  eye,  or  the  eye  of  fenfe  and 
the  eye  of  faith.  When  they  look  upon  themfelves  with  the 
carnal  eye  of  fenfe,  then  they  forget  all  that  ever  they  did,  and 

S  3  what 


2(5s  The    Female    Preacher. 

what  Chrifl:  told  them,and  convinced  them  of,  and  are  apt  to  gaze 
upon  their  own  parts  and  gifts,  and  then  felf  creeps  in  and  fpoils 
their  pleafant  exercife.  But  when  they  look  upon  themfelvts 
•with  the  fpiritual  eye  of  faith,  then  they  loath  themfelves,  and 
commend  Chrifl  topurpofe,  andfethimupto  the  highefl,  when 
fejfis  finking  to  the  lowefc  in  the  remembrance  of  all  that  ever 
they  did,  as  he  told  them.  2.  Commend  him  highly  alfo,  as  this 
"Woman  did  ;  commend  him  as  the  great  God,  the  fearcher  of 
hearts,  the  glorious  Jehovah ;  when  Arians  and  Atheifts  at  this  day- 
are  pulling  him  down  from  his  throne,if  it  were  poflible,  O  fet  you 
him  up,  &  commend  him  from  your  own  experience,  as  the  God- 
Tr.2Lnthu  told  you  all  things  that  ever  you  did.  Commend  him  in  his 
office,faying,  Is  not  this  the  Chrijt,  the  fealed  &  confecrated  of  the 
Pather  to  be  the  prophet,priefl:,  and  king  oiZion  ?  Is  it  not  this^e- 
Jjovah  Tfidkenu, the  Lor  dour  Tight  eoufnefs?  Is  notxhisjehdvah  Raphty 
the  Lord  ourphyfician  ?  Is  not  this  Jehovah  Shamma,  the  Immanuel^ 
God  with  us  ?  Is  not  this  the  promifed  Mejfiah,  in  whom  allthepro- 
mifes  of  God  are  yea  and  amen  ?  Is  not  this  the  only  Saviour,  in 
whom  all  our  falvation  lies,  being  made  of  God  to  us  'wifdoni,  righ- 
teoufnefs,  fandtification  and  redemption  ?  O  there  is  more  to  fay  to 
his  commendation,  than  the  tongues  of  angels  can  trumpet  forth 
10  eternity.  Again,  3.  Commend  him  zealoully  as  this  wo/waw 
did.  Come  and  fee  him ;  it  is  not  come  and  hear  what  I  have  to 
iay  of  him,  but  come  fee  himfelf  Let  thofe  whom  you  cora- 
anend  him  to,  underfland  that  what  you  would  be  at,  is,  That 
ihey  fhould  never  reft  till  they  fee  and  tafle,  and  handle  this  word 
vf  life,  and  know  to  their  experience  what  you  know.  And  thus 
alfo,  4.  Commend  him  feelingly,  as  this  woman  did.  Come  fee  a 
man  that  told  me  all  things  that  ever  I  did.  You  ftiould  let  ftrangers 
loChrift  know  that  what  you  fpeak  of  Chrifl:,  you  have  felt  and 
experienced.  If  you  know  the  terrors  of  the  Lord,  you  will  per- 
jhade  men,  with  an  aking  heart,  and  with  holy  fear  and  trembling, 
^nd  if  you  know  the  confolations  of  God,  you  will  fpeak  of  them 
ivith  holy  triumph,  and  as  if  your  heart  were  leaping  within  you. 
Experience  is  the  mother  of  affe6lion,  commend  him  feelingly 
and  afl'e61:ionately.  And  yet,  5.  Commend  him  cautioufly,  as 
3'ou  alfo  find  this  woman  did.  I  think  it  is  alfo  remarkable  in  this 
Ihort  account  that  flie  gives  of  her  converfe  with  Chrifl:,  that  flie 
hid  in  her  own  bofom  that  fpecial  part  of  Chrifl's  difcourfe  to  her 
that  made  mofl:  for  her  own  confolation,  particularly  that  glorious 
word,  wherein  he  clearly  manifefled  himfelf  to  her,  faying,  I  that 
fpeak  unto  thee  am  he.  No,flie  relates  nothing  of  this,but  tells  them 
of  that  pare  of  the  conference  which  made  mofl  to  her  fhame,  as 


The    Female    Preacher.  2^3 

well  as  to  his  honour;  he  told  me  all  things  that  ever  I  did.  As  if 
ihe  was  content  thatChrifl:  (liould  be  exalted  on  the  ruins  of  her 
reputation ;  to  let  her  name  be  debafed,  that  his  name  might  be 
exalted.  Indeed  it  tends  mofl:  to  her  praife,  that  flie  commends 
Chriftto  them  in  that  particular  that  made  mofl  to  her  fliame  ; 
and  fhe  tells  them  no  more  of  what  he  faid.  Here  is  wifdom  and 
caution.  And  indeed  there  are  fome  precious  things  that  Chrifl: 
fpeaks  to  his  people  when  they  are  alone,  that  is  not  fit  to  be  bla- 
zed abroad  to  every  one^  efpecially  to  thofe  that  are  yet  flrangers 
to  Chrift,  But  in  commending  Chrifl  to  them,  it  is  fafefl  to  treat 
of  thefe  particulars  that  make  mofl  for  the  debafing  of  ourfelves, 
and  for  the  exalting  of  Chrifl.     6.  and  lajlly,  O  commend  him 

•  pradlically,  as  you  fee  this  too/«^7i  did,  while  flie  fays  not  go  fee, 
but  come  fee  a  man  that  told  me  all  things  that  ever  I  did.  O  believer, 
after  a  communion,  if  you  have  met  with  Chrifl  either  now  or  for- 
merly,commend  him,  not  only  verbally  with  your  mouth,  h^xiprac- 
tically  with  your  life,faying  in  effcStyComefee  him.  The  life  of  com- 
mendation, is  the  commendation  of  the  life,  not  of  the  lip,  that 

•  faySyGofee,  but  of  the  life  that  fays.  Come  fee :  Your  Go  fee  will  not 
•convince  any  that  you  are  in  earnefl ;  but  a  Come  fee  may  make 

them  follow  your  example.  When  you  fay,  go  and  pray,  go  and 
praife,go  and  worfhip,go  &  do  this  and  that  excellent  fervice,they 
only  hear  you:  But  when  you  go  before  them,  and  fay,  come  and 
•praife,  come  and  worfliip,  come  and  let  us  feek  after  Chrifl,  then 
they  both  hear  and  fee  you,  and  are  the  more  apt  to  come  and  fee 
with  you.  O  believer, give  evidence,  that  you  have  met  with  Chrifl, 
by  living  to  him  as  your  end, and  on  him  as  your  all ;  he  died  that  yoti 
fjjouldnot  live  toyowfelf,  but  to  him ;  and  he  now  lives,  that  you  may- 
Jive  upon  him.  Becatife  I  live,  fays  he,  yefoall  live  alfo.  O  let  it  be 
feen  that  you  are  three  flory  high,  and  that  there  is  a  new  addi- 
tion made  to  your  fpiritual  flature  by  the  light  of  a  new  difcovery 
of  Chrifl.  The  light  of  reafon  may  make  people  good  moral 
men,  the  light  of  gifts  good  fcholars,  but  the  light  of  grace  and  ex- 
perience good  and  holy  Chriflians.  O  beware  of  fuch  a  practice 
and  converfation,  as  will  give  occafion  to  the  world  to  fay.  Take 
up  your  communicants,  they  can  tipple  and  drink,  and  fwearand 
debauch  as  well  as  their  neighbours.  O  will  you  give  occafion 
to  Chrifl  to  fay,  He  that  fat  at  table  with  me^  and  eat  of  my  breads  hath 
lift  vp  his  heelagainfi  me.  Thefe  are  the  wounds  I  have  got  in  the 
houfe  of  my  friends.  O  fee  that  your  converfation  be  a  praftical 
faying,  Cow£"  and  fee  the  man  that  hath  told  me  all  things  that  ever  I  did', 
is  not  this  the  Chrifl  1  And  let  the  leading  part  of  your  praftice  lie 
in  this,  a  going  again  to  fee  Chrid,  and  attending  and  depending 

S  4  upon 


254  ^'^^    Female    Preacher. 

upon  him  in  all  the  duties  of  religion,  in  order  to  your  getting 
more  and  more  acquaintance  with  him.  For  as  it  is  a  faving  dif- 
covery  of  Chrifl  that  works  this  felf-debafmg,  Chrift-exalting  ef- 
feft ;  fo  the  more  of  this  you  get,  it  will  fit  you  ftill  the  more  for 
commending  of  him  humbly  and  practically.  Let  your  walk  then 
appear  to  be  a  Gofpel-walk,  a  walking  in  Chrifl,  and  a  going  flill 
again  and  again  to  feek  him  and  fee  him, that  you  may  be  the  more 
like  unto  him,  and  that  beholding  as  in  a  glafs  his  glory,  you  may  be 
changed  into  the  fame  image  from  glory  to  glory.  It  is  but  a  dung-hill 
en  which  the  fun  fliines,  and  yetrefiefts  no  beams;  but  the  fun 
Ihining  on  a  ball  of  filver,  or  upon  a  bright  glafs,  or  a  ftill  water,  it 
will  make  another  fun  by  ref^eftingthe  beams  of  it.  Thus  the 
broken  beams  of  the  glory  of  God  fliining  on  Mofes  in  the  mount, 
anade  him  come  down  full  of  glory.  And  O  the  more  of  the  glo- 
ry of  Chrift  you  fee,  the  more  of  the  glory  of  God's  holinefs  will 
■appear  about  you,  and  the  more  of  heaven;  of  which  it  is  faid 
rhey  fliall  be  like  him,  for  they  /hall  fee  him  as  he  is.  The  more  fre- 
quently you  return  to  fee  Chrifl,  the  more  fit  will  you  be  for  refif- 
ting  the  fnares  and  temptations  you  meet  with  ;  for  yoiu*  heart  is 
a  magazine  of  hell,  where  corruption  lies,  like  a  barrel  of  gun- 
powder, ready  to  take  fire  with  the  leaflfpark  of  a  temptation, 
and  to  blow  you  upintheliames;  but  the  more  you  come  to  fee 
andconverfe  with  Chrifl,  the  more  you'll  get  of  the  living  "water 
ivhich  Chrifl  gave  to  this  ixioman,  the  Spirit  as  a  well  of  water 
Springing  up  to  everlafling  life ;  and  if  you  can  goL  that  barrel  of 
powder  funk  into  the  bottom  of  this  well,  or  the  fiood  of  the  Spi- 
rit to  drown  and  overflow  it,  will  you  not  then  be  more  proof  a- 
j^^ainfl  all  the  fparks  of  hell,  and  fiery  darts  of  the  devil  ?  O  is  not 
the  S^\ni)^^omi{Qd2iS  floods  upon  the  dry  ground,  to  drench  the  dry 
powder  ?  And  does  not  your  profeflion  oblige  you  to  this  atten- 
dance and  dependance  upon  Chrifl  for  more  and  more  of  the  Spi- 
rit ?  For  what  mean  you  when  you  fay.  Is  not  this  the  Chrift  ?  Do 
•\'ou  not  mean,  is  not  this  the  anointed  of  God,  anointed  with  the 
-Kpirit  to  give  the  Spirit  ?  Therefore  let  your  conflant  recourfe  be 
to  him  on  this  errand,  taking  as  many  along  with  you  as  you  can, 
by  the  infiuence  of  your  advice  and  example,  faying,  Coine  fee  a 
vnan  that  told  me  all  things  that  ever  I  did.     Is  not  this  the  Chrift  ? 

2dly,l  would  clofe  with  a  word  to  thofe  that  are  yet  flrangers  to 
Chrifl,  that  never  met  with  him,  nor  gotfucha  difcovery  of  him 
as  leads  to  this  felf-abafing  and  Chrifl-exalting  exercife.  And 
may  I  be  allowed  by  you,  O  you  that  are  believers  in  Chrifl  in  this 
houfe,  to  perfonate  you  in  a  few  words,and  fpeak  to  thefe  that  are 
Urangers  to  Chrifl  in  your  name.     O  Chriftlefs  (inner,  Cotne  fee  a 

man 


The    Female    Preacher.  265 

man  that  hath  told  us  all  things  that  ever  we  did ;  is  not  this  the  Chriji  ? 
The  hearts  of  all  that  are  acquainted  with  Chrift,  join  with  me  in 
faying  to  you,  Come  fee  him,  come  fee  him  ;  that  which  we  have 
heard  and  feen,  declare  we  unto  you,  that  you  may  have  fellowfJjip  with 
lis,  in  oiirfellowpjip  with  the  Father  and  the  Son  by  the  Spirit.    There 
arc  fome  here  that  can  fay  we  have  heard  his  voice  telling  us  all  things 
that  ever  we  did,2ind  we  have  feen  his  glory  as  the  glory  of  the  only- 
begotten  of  the  Father,  full  of  grace  and  truth  ;  and  is  not  this  Chrift  ? 
Come  fee  a  man  that  hath  opened  our  Eyes, and  fometimes  difpel- 
led  all  our  clouds  and  darknefs ;  is  not  this  the  Chriji  ?  anointed  to 
be  a  prophet  to  teach  and  infl:ru6l  the  like  of  you.  Come  fee  a  man 
that  hath  pardoned  all  our  fins,  and  wallied  us  in  his  blood  ;  is  not 
this  the  Chriji  ?  anointed  to  be  a  prieft  to  juftify  guilty  finners  like 
you.     Come  fee  a  man  that  hath  fubdued  all  our  iniquities,  and 
fometimes  given  a  dafli  to  the  power  of  fin  and  Satan  in  us;  is  not 
this  the  Chriji  ?  anointed  to  be  a  King  to  ranfom  flaves  of  the  devil, 
like  you.     O  come  fee  a  man,  of  whom  we  can  fometimes  fay,  he 
hath  healed  all  our  difeafes;  is  not  this  the  Chriji?  anointed  to  be  a 
phyfician  for  healing  fuch  defperate  difeafes  as  yours  are.     Come 
fee  a  man  that  hath  convinced  us  of  all  our  fins  and  vilenefs  of 
heart  and  way,  and  drawn  out  our  hearts  to  him  as  the  God-man, 
theonly  Saviour,  O  come  fee  the  man,  the  God-man;  Is  not  this 
the  Chriji,  Emanuel,  God  with  us  ?  You  need  not  fay,  where  fliall  we 
fee  him  ?  You  have  neither  a  journey  to  go  down  to  hell,  nor  up 
to  heaven,  the  word  is  nigh,  and  in  the  glafs  of  this  word  he  is  to  be 
feen.  All  the  believers  here  can  fay,  we  never  faw  him  any  where 
but  in  this  word  oi  the  Gofpel^  and  in  thefe  public  and  private  ordi' 
nances,  and  there  he  lies  as  open  to  your  view  as  to  ours.  The  word 
is  the  immediate  objeft  of  our  faith  wherein  we  fee  him,and  when 
we  hear  him  fpeaking  to  us  in  his  word,  and  hear  with  fpiritual  un- 
derftanding,  then  we  fee  him.    To  hear  and  know  his  voice,  is  all 
one  with  feeing  him.  It  is  in  his  word  that  we  hear  him  telling  how 
foul  and  filthy  we  are,  and  thus  all  that  ever  we  did  ;  and  hear  him 
telling  how  fair  and  lovely  he  is,  and  thus  fliewing  us  that  he  is  the 
Chriji,  fo  that  we  fee  him  in  what  he  tells  us  in  his  wordj  and  as  we 
have  feen  him  there,  fo  you  may  fee  him  there  ;  you  have  the 
fame  glafs,  the  fame  Bible,  the  ikme  word,  the  fame  promife,  the 
fame  Gofpel-mirror,  to  fee  him  in  that  ever  any  faint  on  earth  faw 
him  in  fince  he  afcended  to  heaven.     The  werd  is  nigh,  even  in  thy 
heart,  and  in  thy  mouth ;  O  then  refi:  not  on  our  report  of  him  only, 
for  what  he  hath  told  us  concerning  ourfelves  and  concerning 
himfelf,  will  not  profit  you,  if  you  do  not  come  and  fee  that  our 
report  is  true,    Come  and  fee  him  yourfelf,  by  believing  and  tak- 


2(S6  The    Female    Preacher. 

ing  it  on  liis  own  word,  that  he  is  the  ChriH,  anointed  for  your  be- 
hoof. But  what  is  this  I  am  doing,  fpeaking  to  you  only  in  the 
name  of  believers  ?  Here  (however  bafe  a  worm  I  am)  my  office 
warrants  me  to  fpeak  to  you  in  a  greater  name  than  theirs  or  ours, 
yeainhisname,  thelatchetofwhofeflioesweare  not  worthy  to 
unloofe  ;  inhisnamethen  who  is  the  glorious  yij/^o-ua^,  the  God- 
man  that  can  tell  you  all  things  that  ever  you  did,  &  thereby  give 
you  convincing  evidence  that  he  is  the  Chrift ;  I  call  you  to  come 
and  fee  him.  He  can  tell  you  fome  things  about  you,  O  finner, 
that  the  world  does  not  know,  and  can't  tell  you.  And  may  Ipre- 
fume  in  his  name  to  tell  you  fomething,  perhaps  yet  a  fecrec, 
which ifhe  would  blefs,  you  might  therein  hear  him  telling  yoii 
all  things  that  ever  you  did.  Let  me  allude  to  what  pad  between 
Chrifl:  and  this  zvot?ian  in  the  context,  upon  their  tirft  meeting,  and 
perhaps  there  is  more  than  an  allufion  in  it.  Chrifl  hath  been  at 
this  occafion  offering  you  the  living  water,  and  if  you  be  faying 
with  this  iiooman^  whether  in  jefl  or  earneft,  Sir^  give  me  this  water , 
thatlthirftnot  ;  Chrifl:  is  in  effe6l  fiying.  Go  call  your  husband 
and  come  hither  ;  bring  whatever  husband  you  are  in  league  with, 
that  fo  your  league  and  covenant  with  death,  and  your  marriage 
with  hell,  may  be  difanulled.  If  you  be  faying  with  this  womarii 
I  have  no  husband ;  why,  then  ye  may  hear  Chrifl:  faying  in  effeft 
to  you,  Thou  hafi  ivellfaid^  I  have  no  husband ;  for  as  long  as  you  are 
not  married  to  Chrifl;,  you  have  no  head,  no  husband,  that  can  do 
you  any  fervicc.  But  beholdyou  have  had  five  husbands^  you  have 
had  many  husbands,  and  ijohom  you  are  now  married  t/)  is  not  your 
husband^  your  true  and  lawful  husband.  O  harlot  fiaiier,  you  have 
been  married  unto  many  a  black  husband  all  your  days,  you  have 
been  married  to  the  law  the  firfl;  husband,  married  to  your  own 
righteoufnefs  and  felf-conceit,  you  have  been  married  to  the 
world,  married  to  your  lufl:s,  yea  and  married  to  the  devil, 
your  heart  hath  been  joined  to  idols  ;  and  now  by  this  he 
is  telling  you  all  that  ever  you  did.  He  is  telling  you  what  you  have 
been,  and  what  you  have  done.  Have  you  been  a  common  ftrum- 
pet,  a  common  whoremonger,  a  common  drunkard,  a  common  fmearer,  a 
common  fabbath-breaker,  a  fiegledter  of  prayer  in  fecret  and  in  your 
family  ?  Yea,  you  have  been  a  hypocrite,  an  atheifi,  a  blafphemer,  a 
perfecutor,  a  murderer,  an  injurious  per/on,  unjuft,  unfaithful  to  God 
and  ma.n,immerciful,  unbelieving,  impenitent.  He  is  telling  you  your 
fecretfaulcs,  not  only  what  you  did  in  fuch  a  company,  but  what 
you  did  in  fuch  a  private  place.  When  thou  waft  under  the  fig-tree, 
Ifaw  thee,  faid  Chrifl:  to  Nathanael  in  another  cafe ;  fo  fays  Chrifl 
CO  you,  when  thou  was  under  the  dark  fli^de,  hiding  thyfelf  from 

the 


The    Female    Preacher.  257 

the  eyes  of  men,  my  eye  was  upon  thee,  under  the  cloud  of  night 
I  faw  thee,  and  can  any  hide  himfelf  in  lecret  places  that  I  cannot 
fee,  do  not  I  fill  heaven  and  earth,  faith  the  Lord  ?  yea,  I  fay,  all  that 
ever  you  thought,  or  did,  or  deligned  to  do,  and  I  faw  into  thy 
heart  and  wicked  nature,  from  whence  thy  atheiftical  pra6lices 
did  fpring.  Andnowif  by  hisiyori  he  be  telling  you  all  things 
that  ever  you  did,  then  what  do  you  fay  to  this  queftion  ;  Is  not 
this  the  Chriji?  Is  he  at  one  glance  giving  youa  view  of  all  your 
lewdnefs,  all  your  bafenefs,  all  yourvilenefs?  Then  do  not  you 
perceive  that  he  is  a  prophet,  when  he  tells  you  how  many  falfe 
husbands  you  have  had;  0,ls  not  this  theChrifil  is  not  this  the^only 
true  husband  with  whom  your  foul  Ihould  match?  Is  he  the  man 
that  hath  told  you  all  things  that  ever  you  did  ?  O  then,  mil  you  go 
with  this  man  ?  Will  you  marry  the  man,  theGod-man,theChrift  of 
God?  He  is  content,  even  after  all  your  whoredoms,  to  receive 
you  for  a  bride,  even  after  you  have  beenadulteroufly  matched 
with  the  devil  and  your  lufls,-  will  you  match  with  this  man,  and 
quit  with  all  your  bafe  husbands,  that  have  been  haling  you  to  hell 
and  fay,  fVhat  have  I  to  do  any  more  with  idols  ?  O  my  five  husbands 
have  ruined  me,  my  falfe  unhappy  matches  can  give  me  no  com- 
fort, either  in  death  or  thro'  eternity,  but  rather  contribute  to 
my  eternal  condemnation ;  but  here  is  a  glorious  wonderful  match 
in  my  offer,  a  man  that  hath  told  me  all  things  that  ever  I  did;  is  not 
this  the  ChriJl,  that  is  anointed  to  fave  me  from  the  guilt  of  all  that 
ever  I  did,  and  to  fave  me  from  fin  and  wrath?  O  then,  is  this  a 
match?  Is  it  a  bargain?  Why,  fay  you,  who  is  he  that  I  may 
match  with  him  ?  where  is  this  Chrifl?  Behold,  man,  woman,  he 
is  faying  to  you  in  this  word,  I  that  /peak  unto  thee  am  he;  though 
it  be  by  a  poor  finful  meffenger  that  I  am  fpeakingto  you,  fays 
Qhn^y^Qtl  that Jpeakunto  youamhe.  AndnowO,hathhe  difco- 
vered  himfelf  to  you  in  this  ^vord,  and  drawn  out  your  heart  to  the 
match,  then  think  not  ftrange  that  you  meet  with  fome  interrup- 
tion in  his  converfe  with  you,  but  go  your  way  and  leave  your  wa- 
ffr-;/Of  behind  you,  and  give  up  not  only  with  your  unlawful  hus- 
bands, but  even  with  your  lawful  works  and  endeavours  in  point  of 
trufl  and  confidence;  for  your  own  black  righteoufnefs  and  do« 
ings  of  yours,  will  never  drav/  a  drop  of  living  water  to  you ;  but 
let  your  heart  fay.  In  the  Lord  only  have  I  righteoufnefs  andftvength. 
I II go  in  theflrength  of  the  Lord  God,  and  make  fnention  of  thy  righte- 
oufnefs, even  of  thine  only,  O  may  it  be  heard  tell  of  you  in  the  city 
of  Dunfermline,  as  it  was  heard  of  this  woman  in  the  city  of  Sama- 
ria, that  you  have  met  with  Chrifl,  that  by  your  words  and  walk 
henceforth  you  are  determined  to  fay.  Come  fee  a  man  that  told  m& 
M  things  thai  evsr  Idid^  u  not  this  the  Chrift  7  CO  J- 


COURAGIOUS     FAITH. 

A    SERMON    preached  at    Carncck,  July  i,    ijzj. 

By  the  Rev.  Mr.  Ebenezer  Erskine. 


PSALM    xxlii.     4. 

Tea^t  hough  I  walk  thro"  the  valley  ofthe/hadow  of  death.,  I  will  fear 
no  evil :  For  thou  art  with  me.,  thy  rod  and fiaff  they  comfort  me. 

TH  E  words  which  I  have  read  are  large  and  copious  ;  and 
therefore,  to  gain  time,  I  fhall  entirely  wave  any  preamble, 
drawn  either  from  the  connexion,  or  from  the  penman, 
occafion,  or  principal  parts  of  the  Pfalm,  and  come  clofe  to  the 
words  themfelves. 

In  general,  we  may  take  them  up  as  the  language  of  a  vi6torious 
and  triumphant  faith,  viewing  the  countenance  of  a  reconciled  God 
in  Chrift,  trampling  upon  all  the  imaginary  evils  of  a  prefent  world-, 
yea,  death  itfelf,  as  things  not  worthy  to  be  compared  with  the  glo- 
ry to  be  revealed.  Tea.,  tho'  I  walk.,  &c.  where  we  may  notice  the 
particulars  following  ;  ( 1 0  The  prefent  condition  of  the  believer 
while  in  this  world ;  he  is  confidered  under  the  notion  of  a  traveller, 
for  he  is  walking  towards  his  journey's  end.  (2.)  We  have  the 
fuppofed  danger  that  may  caft  up  in  his  way  or  walk  •,  he  may  come 
to  the  valley  of  thefhadow  of  death.,  that  is,  he  may  meet  with  trou- 
bles in  his  way,  that  carry  the  Iliew  or  appearance  of  the  greateft 
dangers  ;  yea,  even  of  death  in  them.  (3  J  We  have  the  courage 
wherewith  faith  infpires  the  believer,  upon  this  fuppofed  event  of 
being  obliged  to  walk  thro^  the  valley  of  thefhadow  of  death ;  /  will 
fear  no  evil.,  fays  faith.  (4.)  We  have  the  ground  of  this  courage 
and  confidence,  which  is  expreffed  two  ways  •,  i .  More  generally, 
thou  art  with  me.  2.  More  particularly,  tiy  rod  and  fiaff  they  com- 
fort me.  And  thus  we  have  the  words  refolved  into  their  feveral 
parts.  I  fliall  not  (lay  at  prefent  upon  any  critical  explication  j 
what  is  needful  will  occur. 

From  them  I  notice  the  following  doftrines.  Ohferve^  i .  That 
believers  are  not  refidenters  in  this  world,  but  travelling  thro'  it  to 
their  own  home.  Hence  David  here  fpeaks  of  his  prefent  conditi- 
on under  the  notion  of  a  traveller  walking  thro'  a  valley.  Obf.  2. 
That  believers  in  their  journey  muft  lay  their  account  with  melan- 

cholyj 


CouRAGious    Faith.  259 

choly,  yea,  death-like  difpenfations,  trials  that  portend  death  and 
ruin.  Hence  David  fiippofes  that  he  may  walk  through  the  val- 
ley of  the  fliadow  of  death.  Obf.  2,-  That  true  faith  infpires  the 
foul  with  an  undaunted  courage  to  encounter  all  imaginable  dan- 
gers in  the  way.  See  with  what  an  heroick  fpirit  David  here  ex- 
prcfleshimfelf,  under  the  influence  of  the  Spirit  of  faith,  1  will 
fear  no  evil.  Obf.  4.  That  which  gives  fo  much  courage  to  the 
believer  is,  diat  by  faith  he  takes  up  a  reconciled  God  as  prefent 
•anth  him  in  the  midft  of  his  greateft  troubles.  I  will  fear  no  evil, 
for  thou  art  with  me.  Obf.  5.  The  confideration  of  God's  paf- 
toral  care  and  providence  toward  his  people  is  very  comforta- 
ble in  the  midO:  of  trouble.  For  in  this  fenfe  fome  underftand  the 
words,  being,  they  think,  an  allufion  unto  a  ihepherd,  who  with 
his  rod  and  ftaff  protects  and  defends  his  Hock  again  (I  wolves  and 
f  tch  ravenous  beafls.  Obf.  6.  The  faithfulneis  of  a  promifing 
God  is  a  comfortable  rod  or  flafF  in  the  hand  of  faith,  to  bear  up 
the  believer  in  his  travels  through  thewildernefs.  In  this  fenfe 
others  take  the  words,-  for  by  the  rod  and  flaff  they  underftand 
tly  divine  promife,  and  the  faithfulnefs  of  the  Promifer,  to 
wnich  faith  leans  with  confidence,  in  oppofition  to  all  flaggerings 
thro'  unbelief.  Thus,  you  fee,  the  words  cafb  up  a  large  field  of 
matter,  which  it  is  not  pofTible  for  me  to  undertake  at  prefent. 

I'he  doftrine  I  IhaJl  infift  upon  at  prefent,  is  the  third  ia 
order,  viz. 

That  irae  faith  is  a  couragious  grace  ;  it  infpires  the  foul  with 
a  holy  and  undaunted  boldnefs  amidfl  the  greatefb  dangers.  Or, 
you  may  take  it  thus  ;  That  true  faith  is  a  noble  antidote  againfl 
intiiaidating  fears  in  a  time  of  trouble.  This  you  fee  plain  in  the 
words.  DavidhevQ,  being  under  the  influence  of  the  Spirit  of 
faith,  cries  out  with  a  holy  fortitude  of  fpirit ;  yea,  though  I  walk 
through  the  valley  of  the  fliadow  of  deanh,  I  will  fear  no  evil,  ^c. 

The  method  I  propofe  is,  i.  To  notice  fome  of  thofe  evils- 
that  are  ready  to  intimidate  the  fpirits  of  the  Lord's  people,  when 
they  look  on  them  with  the  eye  of  fenfe  and  reafon.  2.  Give 
fome  account  of  faith,  and  prove  that  it  infpires  the  foul  with 
courage  and  boldnefs  amidfb  all  thefe  evils.  3.  Give  fome  ac- 
count ofchatChrifliian  fortitude  and  boldnefs  that  is  the  fruit  of 
faith.  4.  Enquire  into  the  influence  of  faith  upon  this  boldnefs 
and  fortitude  of  fpirit,  and  hov/  it  prevents  intimidating  feai's 
amidfl  thefe  evils.  5.  Make  fome  improvement  of  the  whole  by 
way  of  application. 

Firft  thing  in  the  metiiod  is.  To  notice  fome  of  thofe  evils  that: 
are  ready  to  intimidate  and  difcourage  the  hearts  of  the  Lord's 
people  in  a  time  of  danger^ 

sji  Thenii 


2^0  COURAGIOUS      FaITH. 

ijl  Then,  fometimes  their  fpirits  are  ready  to  be  flricken  with 
fear  of  their  own  weaknefs  and  infiifficiency  for  the  work  that  the 
Lord  is  calling  them  to  engage  with,  whether  it  be  falvation,  or 
nation  and  generation-work.  Jer.  i.  5,6.  there  the  Lord-tells  • 
the  prophet,  ^\  5.  Before  I  formed  thee  in  the  ivomb,  I  kncu:  thee  ; 
Before  thou  cameft forth  out  of  the  belly,  Ifan^ified  thee,  and  ordained 
thee  aprophet  unto  the  nations.  By  this  hint  Jeremiah  is  made  to  un- 
derftand  that  the  Lord  was  about  to  fend  him  on  a  very  dangerous 
errand  :  Well,  the  prophet,  through  a  fenfe  of  his  inability  lu 
himfelfto  manage  fuch  a  hard  work,  cries  out,  f.6.  Ah  !  Lord 
God,  behold,  lama  child  and  cannot  f peak.  His  heart  f^^'ls  him  in  fuch 
an  undertaking,  and  he  is  afraid  to  meddle  with  it.  The  fame  we 
fee  in  Mofes,  when  the  Lord  call'd  him  to  go  unto  Pharaoh  king  of 
iC^jpf,  and  require  him  to  let  the  Children  of  Ifrael  go  out  of  hii 
dominion,  Exod.  4. 10.  What  an  impertinent  apology  makes  he 
for  himfelf,  through  the  prevalency  of  unbelief  ?  Oh !  my  Lord, 
I  am  not  eloquent,  neither  heretofore,  nor  lince  thou  haft  fpoken 
unto  thy  fervant ;  but  I  am  of  a  flow  fpeech,  and  of  a  flow  tongue. 
Yea,after  theLord  had  chaflifed  him  for  his  unbelief,&  given  h^^ta 
afpecialpromifeofafliftance;  yet  he  adds,  f.  ii,.OinyLord,fei2d, 
I  pray  thee,  by  the  hand  of  him  'whom  thou  'wihfend.  From  all  which  it 
is  plain,that  fenfe  &  reafon  fofler  unbelieving  difcouragements  in 
the  work  of  the  Lord;  &  no  wonder,for  they  look  only  to  the  fund 
ofcreated  grace  within,  but  not  to  the  ftrength  and  grace  that  is 
in  Jefus  Chrift,  fecured  by  a  well-ordered  covenant. 

2dly,  The  fpirits  of  the  Lord's  people  are  ready  to  be  frighted 
with  the  might  and  multitude  of  their  enemies  they  have  to  grap- 
ple with  in  their  way  through  the  wildernefs.  This  world  is  a  den 
of  lions,&  mountains  of  leopards,where  the  believer  mufl  engage 
with  principalities  and  powers,  ^c.  He  is  many  times  like  a  be- 
fiegedcity,furrounded  with  dangers  on  every  fide  ;  and  in  this 
cafe  he  is  ready  to  cry  with  Jehopoaphat,  1  Chron.  20.12.  We  have 
no  might  againfi  this  great  company  that  cometh  up  againji  us  ;  or, 
like  the  houfe  of  Damd,mo\Q6.  like  the  trees  of  the  wood,  becaufe 
of  great  and  dangerous  enemjes  that  purfued  them.  Senfe  and 
reafon  looks  only  to  the  power  of  the  enemy,  but  overlooks 
the  power  of  God  ;  and  therefore  cries,  one  day  or  other  I  fliall 
fall  by  the  hand  of  my  enemies. 

3^/}',  The  fpirits  of  believers  are  fometlme  intimidated  with  a 
fenfe  of  guilt,  and  the  awful  terrors  of  vindi6live  anger  and  wrath 
purfuing  them  on  the  account  of  fin.  Hence  David  cries  out,  PfaL 
40.  12.  Innumerable  evils compafs me about,B'c.  So,  PfaL  38.5. 
job.  6.4.  The  arrows  of  the  Almighty  are  ixithin  me,  &c.  likewife, 

Pfal 


CouRAGious    Faith.  271 

Pfal.88. 15.  While Ifuffer  thy  terrors^  lam  dijtra^ed,  When  fin  pre- 
fentsitfelfto  the  foul's  view,  and  the  Saviour  is  out  of  fight,  ic 
remembers  God  and  is  troubled  ;  and  no  wonder  tho'  in  that  cafe 
he  cry  out,  If  thou,  Lord,  mark  iniquity,  O  Lord,  who  fliall  fland  ? 

4.thly,  Sometimes  they  are  ftruck  with  fear  through  the  pre- 
valcncy  of  indwelling  fin,  enmity  unbelief,  ignorance,  carnality 
and  the  like  ,•  fwarms  of  heart-lufts,  like  an  impetuous  torrent, 
break  in  upon  them  ;  in  which  cafe  they  fear  left  they  be  carried 
away  to  the  dilhonour  of  God, the  ruin  of  the  foul,and  the  wound- 
ing of  religion.  'This  m^de  David  to  cry  y  Pfal.  19.  Whocaniin- 
deijtand  his  errors  1  Pfal.  65.  Iniquities  prevail  againjt  me,  Sac.  Paul, 
Rom.  7. 1  am  led  captive  unto  the  law  of  Jin.  IVretched  man  thatlani, 
ijoho  ixiill  deliver  me  from  this  body  of  fin  and  death  ? 

Sthly,  Sometimes  their  hearts  are  intimidate  with  the  black 
clouds  of  defertion,  that  overcaft  the  sky,  and  interrupt  the  fweet 
manifellationsofthe  love  of  God.  In  that  cafe,  they  are  like  the 
difciples  on  mount  Tabor  ;  when,  after  a  fight  of  the  glory  of 
Chrifl:,the  cloud  overfliadowed  them,  then  they  were  afraid  : 
Or  like  David,  Pfal.  30.  Thou  didfl  hide  thy  face,  andlijoas  troubled  ; 
immediately  after  he  had  been  faying,  Lordy  by  thy  favour  my 
mountain  flands  Jlrong,  I  fioallnever  be  moved, 

6thly,  Sometimes  their  hearts  are  intimidate  with  the  noife  of 
great  waters,!  mean,  the  fhaking  and  reelings  of  this  lower  world. 
Sometimes  providence  has  fuch  an  awful  afpeft,  as  if  it  were  go- 
ing about  to  Ihake  heaven  and  earth ;  the  mountains  are  removed 
and  call  into  the  midfi;  of  the  fea,  and  the  waters  thereof  roar  and 
fwell ;  the  mountains  melt,  and  the  perpetual  hills  bow  at  the  pre- 
fenceof  theLord,  when  he  appears  in  his  terrible  majefl:y  :  In 
fuch  a  cafe  as  this,  the  prophet  Habakkuk,  chap.  3. 16.  cries  our. 
When  I  heard,  my  belly  trembled  :  My  lips  quivered  at  the  voice  :  Rot- 
tennefs  enterdinto  my  bones.  And  David,  Pfal.  119.  fays.  My  fle/Jj 
trembleth  becaiife  of  thee,  and  I'm  afraid  at  thy  judgments, 

ythly,  Sometimes  they  are  afraid  at  the  wrath  of  man^  and  the 
fury  of  the  perfecutor:  Sometimes  theLord,  for  holy  and  wife 
ends,  lets  loofe  the  feed  of  the  ferpent,  the  rage  and  fury  of  man, 
under  the  influence  of  natural  enmity  :  And,  in  this  cafe,  they  are 
ready  to  be  fiiricken  with  a  finful  and  flavilh  fear,  7/1?.  5 1 . 1 3 ,  Thou 
baft  feared  every- day,  becaife  of  the  fury  of  the  opprcjjor,  as  if  he 
'tjoere  ready  to  dejlroy. 

^thly.  The  dangerous  fituation  of  the  church  and  caufe  cf 
Chrifliisfometimesmatter  of  fear  unto  the  faints  of  God.  When 
the  ark  of  God  was  in  the  open  field,  £/i's  heart  fell  a  trembling. 
When  men  are  allowed  to  life  up  their  axes  upon  the  carved  wor 


272  CouRAGious    Faith. 

of  the  temple,  when  the  boar  out  of  the  wood,  and  the  wild  beaft 
of  the  foreft  is  devouring  the  Lord's  vineyard,  and  the  foxes  fpoi- 
Jing  the  tender  vines ;  then,  and  in  that  cafe,  the  true  children  of 
Z/'ow  are  ready  to  fay  with  the  church.  Lam.  i.  lo.  The  adverfary 
bath /pre  ad  out  his  hand  upon  all  her  pleafant  things  ;  for  the  heathen 
hath  entered  into  the  fan^iiary,  and  her  Jlones  are  poured  out  upon  the 
top  (if  eijery  ftreet. 

9thly,  Sometimes  we  find  them  ftricken  with  fear  at  the  tho'ts 
of  the  awful  approach  of  death,  the  king  of  terrors ;  as  we  fee  in 
ihe  cafe  of  Hezekiah,  when  the  fentence  of  death  was  pad  upon 
him,  Ifa.  38.10.  Ifaid  in  the  cutting  off  of  my  days,  I  floall  go  to  the 
gates  of  the  grave,  I  am  deprived  of  the  refidue  cf  my  years.  Ifaid,  I 
/hall  not  fee  the  Lord,  in  the  land  of  the  living :  I  jh all  behold  man  no 
more,  ivith  the  inhabitants  of  the  world.  Like  a  crane  or  fwallo-iv,  fo 
did  I  chatter :  I  did  mourn  as  a  dove :  Mine  eye  fails  with  looking  up- 
ward :  O  Lord,  I  am  oppreffed,  undertake  for  me.  Some  are  faid  to , 
be  held  in  bondage  all  their  days  thro'  fear  of  death.  Thus  I  have 
told  you  of  fome  of  thole  evils  that  are  ready  to  intimidate  the 
hearts  of  the  Lord's  people. 

■Second  thing  is,  To  give  fome  account  of  that  faith  which  for- 
tifies the  foul  againffc  the  fear  of  thefe  evils.  I  don't  delign  at  pre- 
fent  to  infift  upon  the  nature  of  faith,  having  not  long  ago  infifled 
on  this  fubje6l :  Only  I  offer  you,  i.  Some  of  its  names.  2.  Its 
ingredients.     3.  Some  of  its  concomitants. 

ifi,  lofferaviewof  itinitsfcripturalnames.  Sometnnesitis 
called  a  trufting  in  the  Lord :  ff^hat  time  I  am  afraid,  I  willt  up  in 
thee  ',  though  he  fljouldkill  me,  yet  will  I  trujl  in  him.  Sometimes 
'tis  called  a  looking  to  the  Lord :  They  looked  unto  him.,  and  were 
■lightned.  Look  unto  me,  and  be  ye  faved,  allye  ends  of  the  earth.  Let 
us  ran  our  race,  looking  unto  Jefus.  Sometimes  a  flavins;  uurfelves 
on  the  Lord,  Ifa.  26.  4.  Thou  wilt  keep  him  in  perfect  peace  whofe 
mind  is  flayed  on  thee,  &c.  Sometimes  a  cafting  of  our  burden  on 
him,  Pfal.  5$.  22.  Caflthy  burden  on  the  Lord.,  and  he  will  fiiftain 
thee,&c.  Sometimes  'tis  called  a  fleeing  to  him  as  arefuge,  as 
the  man-flayer  fled  to  the  city  of  refuge,  when  purfued  for  his 
life,  Pfal.  143.  9.  Deliver  me,  0  Lord,  from  mine  enemies  ;  I  fly 
unto  thee  for  help.  Faith  is  a  flying  in  under  the  wings  of  ChriiVs 
mediation  and  interceffwn ;  as  the  birds  under  tlie  wings  of  the  dam. 

2dly,  I  would  give  you  fome  of  the  ingredients  of  that  faith 

which  fortifies  the  foul  againfl  the  fear  of  evil,     (i.)  Then,  it 

has  in  it  a  knowledge  and  uptaking  of  a  God  in  Chrifl,  revealing 

himfelf  as  reconciled,  and  making  over  hirafeif  to  us  in  a  vvell-or- 

'cre'd  covenant :  For  'cis  only  a  God  in  Ciirifl:  that  can  be  the  ob- 


CoURAGious     Faith.  273 

je6lof  our  faith  and  love  ,•  and  they  that  thus  knoiJi  his  name,  will  put 
their  truft  in  him.  (2  )  It  has  in  it  a  firm  and  fixed  perruafion  of 
jjhe  truth  and  certainty  ohhc  whole  revelation  of  his  mind  and  will 
inthe  word,  and  particularly  of  his  promifes  as  yea  and  amen  in 
Chrift.  Hence /yZ/r^/j^/zi's  faith  (Rom. 4..)is  defcribed  by  a  per- 
fuafion  ;  he  -was fully  perfiiaded  that  what  he  hadpromifed,  he  zvas  able 
alfo  to  perform,  And  'tis  faidj/ZcZ'.  7. 13.  of  the  Old  Teftamenc  wor- 
thies, who  died  in  faith,  Theyfaw  the  promifes  afar  off,  and  were  per- 
fiiadcdofthem.  (3.)  Ithasinit  an  application  of  the  promifes  to 
the  foul  itfelf  in  particular  ,•  fo  that  it  not  only  looks  on  it  as  true 
in  general,  but  true  to  me.  The  man  finds  the  promife  indefi- 
nitely indorfed  to  every  man  to  whom  it  is  intimate,  Jets  2.^0^?^. 
The  promife  is  to  you,  and  to  your  feed,  and  to  all  that  are  afar  off,&c. 
at>tended  with  this  declaration  &.  promife,  that  whoever  believes, 
Jetstothefeal,  that  God  is  true  ;  and  that  whofoever  believeth,  /ball 
not  perifJj  :  Therefore  the  man  takes  it  home  to  himfelf  in  parti- 
cular, as  a  fecurity  for  all  the  grace  that  is  contained  in  it,  fay- 
ing, I  believe  that  through  the  grace  of  the  Lord  Jcfis  Cbrifi  I  jhall  be 
faved.  God  hath fpokenin his  holinefs,  I -voill  rejoice  ;  and,  in  this 
will  I  be  confident.  (4.)  It  has  in  it  a  perfuafion  of  the  pow^r,  love 
audfaithfuhiefs  of  the  Promifer  :  A  perfuafion  of  his  power  to  do 
as  he  hasfaid  ;  as  Abraham,  Rom.  4.  he  was  perfiaded,  that  ivhat 
hehadpromifed,he  %^:as  able  alfo  to  perform.  A  perfuafion  of  his  love  ; 
How  excellent  is  thy  loving-  kindnefs,  O  God !  &c.  A  perfuafion  of  his 
veracity  and  faithfulnefs,  that/;(?7V;20f  7nan,  that  he  fJjould  lie  ;  or 
the  fon  of  man,that  he  jhould  repent.  (5.)  It  has  in  it  a  renouncing 
ofall  other  refuges,  as  intirely  infufficient  to  flieiter  the  foul  a- 
gainflthofe  evils  wherewith  'tis  furrounded,  Hof  14.  3.  Asfiiur 
jhall  notfave  us,  &c.  Jer.  2.23.  In  vain  isfalvation  expected  from  the 
hills  or  multitude  cf  mountains.  (6.)  An  expeftation  of  help  and 
fafety  from  a  God  in  Chrifi:,  againfi:  all  thofe  evils  that  the  man  is 
purfucd  with,  Ifal.  62 .  5,  6.  My  foul,  wait  thou  only  on  God  ;  for  my 
expe^ationis from  him.  He  only  is  my  rock  and  my  falvation  :,  he  is 
my  defence  :  I /ball  not  be  moved.  Pial.  142. 4,  5.  /  looked  on  my 
right-hand,  and  behold,  but  there  was  no  man  that  would  hiow  me  ;  re- 
fuge failed  me,  no  man  cared  for  my  foul.  I  cried  unto  thee,  0  Lord,  and 
faid,  Thou  art  my  refuge  and  portion  in  the  land  of  the  living.  (7.) 
This  faith  has  a  leaving  of  ourfelves  and  all  our  cares  and  con- 
cerns upon  him,  to  be  difpofed  of  according  to  his  will  and  plea- 
fure.  I'he  man  is  content  to  take  what  'ot  God  in  his  providence 
fnall  fee  fit  to  carve  out  for  him,  2  Sam.  15.  25,-26.  The  king  faid 
unto  Zadok,  Carry  back  the  ark  rf  God  into  the  city  :  If  I  find  favour 
in  the  fight  of  the  Lord,  he  will  bring  me  again,  anil  fbew  me  both  it  and 

T  '  /;/; 


274  CouRAGious    Faith. 

his  habitation.     Butifhethusfay^Ihavenopleafure  in  thee  ;  hchdd, 
here  am  /,  let  him  do  to  me  as  feemeth  good  unto  him. 

^dly,  I  will  give  you  a  few  of  the  concomitants  of  this  faith, 
which  guards  the  foul  againft  intimidating  fears  in  a  time  of  dan- 
ger. ( I .)  then,  It  is  accompanied  with  a  bleft  quietnefs  and  tran- 
quility of  foil!,  amidft  all  the  dangers  of  a  prefent  Hfe.  Hence, 
iays  the  Lord  to  his  people,  IJa.  30.  In  quietnefs  and  confidence /hall 
beyourjirength.  The  man  having  run  in  under  the  wings  o^Sbiloh, 
the  perfeftions  of  a  God  in  Chrift,  he  cries  with  David,  I  '•joill  both 
lay  me  down  in  peace ^  andfieep  :  For  thou,  Lord,  makeji  me  to  dwell  ini. 
fafety,?f.  4.  laft.  (2.)  It  is  accompanied  with  a  waiting  upon  the 
Lord,  in  a  way  of  duty,  for  his  gracious  prefence  either  in  grace  or 
providence.  He  that  believes,  does  not  make  ha(te.  The  vifion  is  for 
an  appointed  time  ;  t  ho' it  tarry,  wait  for  it,  Slq.  Micah  7.  7.  I  ■wilt 
look  to  the  Lord,  I  will  wait  for  the  God  ofmyfalvation,  &c.  PfaL  130. 
I.'Jy  foul  wait  eth  for  the  Lord,  like  them  that  wait  for  the  morning,  &c. 
(3.)  'Tis  always  accompanied  with  prayer,  earneft  prayer,  at  a 
throne  of  grace.  Faith  having  got  the  promife  in  its  arms,  it  runs 
Itrait  to  a  throne  of  grace  with  it,  to  fue  for  the  promifed  blel^ 
fmg,  PfaL  62.  8.  Trujlin  him  at  all  times,  ye  people,  pour  out  your 
hearts  before  him.  Prayer  is  jufl:  the  breath  of  faith ;  and  to  pray, 
and  not  to  believe,  is  to  beat  the  air  ;  and  to  believe,  and  not  ta 
pray,  is  nothing  but  a  prefumptuous  confidence,  that  will  never 
bear  a  man  through  in  the  evil  day.  (4.)  IcisaccomA-ianied  with 
a  holy  obedience  or  regard  unto  all  God's  commandments,  Pfal. 
1 1 9. 1 66.  I  have  hoped  for  thyfahation,  and  I  have  done  thy  command- 
Qnents.  Shew  me  thy  faith  by  thy  works,  Jam.  2.18.  Let  us  never  pre- 
tend to  believe  the  promife,  if  we  don't  keep  his  commindments,. 
Pfal.  50.  16.  Unto  the  wickedGod faith, What  haft  thou  to  do  to  take  n?y 
covenant  in  thy  mouth,  feeing  thou  hatejl  injlru^ion  ?  &:c.  (5.)  'Tis 
frequently  accompanied  with  a  foul-j-avilliing  joy  in  the  Lord, 
If  a.  12.2.  Behold,  God  is  myfalvatinn,  I  will  trufi,  and  not  be  afraid : 
And  then  it  follows,  With  joy  [hall ye  draw  water  out  of  the  wells 
effalvation.  Pial.  64.  10.  The  righteous  (hall be  glad  in  the  Lord,  and 
traftinhim'.,  and  all  the  upright  in  heart  /jjall  glory,  i  Pet.  i.  8.  Whom 
having  notfecn,  we  love  :  In  whom  tho'  7iow  we  fee  him  not,  yet  beJiev-. 
ing,  we  rejoice  with  joy  wifpeakable  and  full  of  glory.  Ileb.  3 .  1 7, 1 8, 
19,  &c.  I'hus  I  have  given  you  fome  account  of  that  faith  that 
fortifies  the  heart  againft  the  fear  of  evil. 

lihall  nowendeavcurtoproveand  make  it  evident,  that  faith 
doth  indeed  infpire  tlie  i^3ul  with  a  holy  boldnefs  and  courage,' 
or  that  it  is  a  noble  antidote  againft  the  intimidating  evils  that 
threaten  danger  ;  and  this  wiJl  appear  from  the  following  par- 
ticulars.    Hie  courage  of  Faith  appears,  ifi^^ 


CouRAGious    Faith.  275 

•jjl,  From  that  ferenity  wherewith  it  pofTefles  the  foul,  amidft 
tliofe  evils  and  dangers  that  threaten  it  with  utter  ruin  ;  Pfal'^2. 
16, 7.  Surely  in  the  floods  of  great  waters ,  they  fljallnot  come  nigh  unto 
him.  Thou  art  my  hiding  place  ^  thou  flhilt  preferve  me  from  trouble  : 
Thou  fljalt  compafs  me  about  ivithfongs  of  deliverance.  Pfal.  27.  3,  5. 
Though  an  hojt  fhould  encamp  againfl  me,  yet  I  will  not  fear  ;  though 
war  jhould  arife  againjl  me ,  in  this  will  I  be  confident.  For  in  the  time 
of  trouble,  he  f jail  hide  me  in  his  pavilion  ;  in  thefccret  of  his  tabernacle 
jhallhe  hide  me,  hefJjallfet  me  upon  a  rock.  The  man  through  faith, 
iike  A'o^/;,  fings  in  the  very  midftof  the  waves,  without  fear  of 
being  fwallowed  up. 

2dly,  The  courage  of  faith  appears  in  the  hard  work  and  fer- 
vice  that  it  will  adventure  on  when  the  Lord  calls.  O,  fays  faith, 
when  it  hears  God  faying,  Whom  fliall  I  fend  ?  and  who  will  go 
for  us?  Here  am  I,  fend  me;  I  can  do  all  things  through  Chriffc 
llrengthening  me  ;  He  has  promifed  to  bear  my  charges,  and 
therefore  I  will  go  in  his  flrength,  ^c. 

^dly.  From  the  enemies  and  dangers  that  it  will  look  in  the 
face,  without  being  daunted.  The  three  children,  when  the 
wrath  of  the  King  was  like  the  roaring  of  a  lion  againfl  them, 
threatening  them  with  a  burning  fiery  furnace  feven  times 
heated,  their  faith  enabled  them  to  a  holy  and  indifferent  bold- 
nefs;  JVe  are  not  careful  to  anfwer  thee,  O  King,  in  this  matter  ^ 
the  God  whom  we  ferve  will  deliver  us. 

4.thly,  The  courage  of  faith  appears  in  the  bold  and  daring  chal- 
lenges that  it  can  give  to  all  enemies  and  accufers.  O,  fays  Pauly 
Rom.  8.32,33.  H'^ho  can  lay  any  thing  unto  the  charge  of  God's  ele?t  ? 
The  challenge  is  univerfal,  in  refpeft  of  all  accufers,' in  refpe6l  of 
all  accufations,  and  in  refpe6l  of  all  the  accufed  ;  JV1)0  can  lay  any 
■thing,  &€.  And  then  you  have  another  challenge  of  faith  in  the 
clofe  of  that  chapter,  M'^ho  (hall  fcpar ate  us  from  the  love  of  God? 
Shall  tribulation,  or  dijlrefs,  or  famine,  or  nakednefs,  or  peril,  &c. 

Sthly,  From  the  weapons  which  it  weilds  which  no  other  hand 
but  the  hand  of  faith  can  manage.  The  fvvord  of  the  Spirit,  which 
is  the  word  of  God,  that  is  the  weapon  which  faith  deals  with. 
With  this  weapon,  Chrift  the  captain  of  falvation  teaches  us  to 
f  ght  by  his  own  example,  A/^ff.  4.  Thus  and  thus  'tis  written.  And 
'tis  the  truth  and  faithfulnefs  of  God  in  his  word,  that  is  the  fiiieki 
and  buckler  whereby  faith  encounters  its  enemies. 
-  6thly,  From  the  Ixittles  it  has  fought,  and  the  vi6lories  it  hi^ 
gained  over  the  flouteft  and  fhrongeft  enemies.  'Hiisis  the  vic- 
tory whereby  we  overcome  the  world,  even  our  faith.  It  rehfts 
the  devil,  and  makes  him  to  llee  like  a  coward  ,•  it  prefents  the 

T  2  blood 


276  CouRAGious    Faith. 

blood  of  the  lamb,  and  bears  witnefs  to  the  truth  of  the  word,  and 
fo  it  defeats  the  old  ferpent,  Rev.  12.7.  They  overcame  him  by  the 
Hood  of  the  lamb,  and  the  tvord  of  their  tefiimony.  It  treads  upon  death 
as  a  vanquilhed  enemy  ;  O  death,  where  is  thy  fting  ?  O  grave, 
whereis  thy  Vidlory  ?  ^c.  Thusfaithputs  to  flight  the  armies 
of  the  aliens. 

Jthly,  From  the  heavy  burdens  it  will  venture  to  bear  upon  its 
back,  without  fear  of  finking  under  the  load.  The  crofs  of  Chrifl 
is  a  burden  that  frightens  the  world  to  look  to  him,  or  own  him  ; 
but  faith  takes  it  up,  and  takes  it  on,  and  cries,  O  the  world  is  mif- 
,taken  ;  for  his  yoke  is  eafy,  and  his  burden  is  light ;  and  his  com- 
mandments are  not  grievous.  Our  light  affliftions,  which  are 
but  for  a  moment,  they  work  for  us  a  far  more  exceeding  and 
eterna!  v.^eight  of  glory. 

?iihlyj  From  the  hard  and  difficult  pafles  that  faith  will  open. 
When  the  way  feems  impaffable,  it  fees  the  breaker  going  up  before 
it  ;  arid  therefore,  though  heaven,  earth,  and  hell  flood  in  the 
way,  it  will  clear  the  road  of  all  difficulties.  Pihahiroth  and  Baal- 
scj/ybow,  impaffable  mountains  on  every  hand,  the  7^(?(i-/^^  before, 
and  an  enraged  powerful  enemy  behind  ,•  can  there  be  any  door  of 
help  ?  yes,fays  fliith  only  ftand  (till,  and  fee  the  falvation  of  God ; 
and  thereupon  the  waters  divide,  and  a  lane  is  miade  through  the 
depths  of  of  the  fea  for  Ifrael.  If  we  have  faith  as  a  grain  of  muf- 
tard-feed,  we  may  fay  to  this,  and  that,  and  the  other  mountain. 
Be  thou  removed,  and  it  fliall  be  done. 

c)thIy,The  courage  of  faith  appears  from  the  great  exploits  that 
it  hath  performed;  for  which  I  refer  you  to  Heb.  11.  per  totum, 
particularly -5^.  33.  34,35.  and  does  not  this  fay,  that  'tis  a  bold 
and  courageous  grace  ? 

lothly.  From  the  trophies  of  victory  and  triumph  that  it  wears. 
It  takes  up  the  trophies  of  Chrift's  viftory  over  fin,  fatan,  hell  and 
death  ;  and  cries,  I  will  be  jo\ful  in  thy  falvation,  and  in  the  name 
of  our  God  we  will  fet  up  our  banner.  O  will  faith  fay,  There  lies 
the  head  of  the  old  ferpent  bruifed  by  the  feed  of  the  woman. 
There  lies  the  curfe  of  the  law,  that  hand- writing  that  was  againfl 
lis,  torn  by  the  nails  of  his  crofs  ,*  Fie  hath  redeemed  us  from  the 
curfe  of  the  law,  being  made  a  curfe  for  us.  There  ftands  the 
world,  and  its  good  and  bad  things  as  a  mafs  of  mere  vanity,  over- 
come by  Chrifl  ;  and  therefore  I'll  tread  upon  them  as  dung  and 
Jofs,  that  I  may  xvin  Chrift,  who  is  all  in  all.  There  lies  death  and 
thegrave,  flain  by  thedeathof  Jefus  ;  and  therefore  I'll  play  at 
the  den  of  thi;i  lion  and  cockatrice,  for  it  cannot  hurt  me.  Thus 
it  appears  that  f.iith  is  a  courageous  grace,  which  fears  no  evil. 

Third 


CouRAGious     Faith.  277 

Third  thing  in  the  general  method  was,  To  fpeak  a  little  of  that 
Chrillian  fortiLudc  and  boldnefs  which  makes  a  believer  to  fear  no 
evil.  All  chat  I  (hall  fay  upon  this  fubjetl  iliall  be,  to  offer  the  few 
following  views  for  clearing  it. 

jjl,  I'he  feat  and  fubjecl:  of  this  Chriflian  fortitude  is  the  heart 
ofabeliever,  renewed  by  Ibvereign  grace  ;  and  thereforL-  it  can 
never  be  found  in  the  heart  of  a  natural  man.  Indeed  we  find 
fomethingthat  goes  under  that  name,  but  is  falily  fo  called,  a- 
rgongllnacuralmen ;  a  natural  boldnefs  and  hardinefs  of  fpiritto 
encounter  dangers,  yea,  even  death  itfclf,  in  the  purfiiaiice  of 
their  defigns.  The  foldier,  at  the  command  of  his  general,  will 
go  forward  in  battle,  though  he  Ihould  die  upon  the  fpot  ;  the 
mariner  and  merchant  will  rifque  his  life  through  itorms  and 
waves,  without  any  great  concern  :  But,  alas  !  while  a  man  is 
dedituteofthe  grace  of  God,  all  thefe  flow  only  from  pride,  co- 
vetoufnefs,  revenge,  or  fome  fuch  reigning  luft  that  muft  be 
maintained  and  fupported,  or  at  bed  from  the  natural  tem- 
per of  the  mind,  or  fome  carnal  ends  and  motives.  That  ivhkh 
is  born  of  the  fle/b,  is  Jiiil  fle/Jjy  The  fortitude  or  boldnefs 
that  1  now  fpeak  of,  is  only  to  be  found  in  a  heart  or  foul  chang- 
ed and  renewed  by  the  power  of  divine  grace,  the  faith  of 
God's  operation  (as  I  faid)  being  the  very  fpringand  root  of  it  : 
And  hence  it  is,  that  we  fliall  find  this  true  Chriflian  fortitude 
fometimes  manifefting  itfelf  in  thefe  who,  as  to  their  natural  tem- 
per, are  the  molt  timorous  and  faint-hearted ;  for  it  makes  the 
feeble  as  David,  and  as  the  angel  of  God  before  him.  God  fays 
to  them  that  are  of  a  fearful  fpirit,  beJtrong,fearnot ;  and  then  the 
man  that  quaked  at  the  fliaking  of  a  leaf,  becomes  bold  as  a  lion. 

2dly,  Let  us  view  the  object  of  this  Chriftian  fortitude,  or  that 
about  which  'tis-  exerted,  viz.  truth  and  error.  Cm  and  duty.  As  to 
the  concerns  f  a  prcfent  life,  worldly  interefl  and  claims,  or  yen 
matters  of  indilFerenc\,  which  a  man  may  do  or  forbear  without 
fm  on  either  iide,tiie  fpirit  of  chrijlianity  is  the  moft  yielding  thing 
in  the  world ;  our  holy  religion  teaches  us,  as  to  the  affairs  of  this 
life,  rather  than  enter  into  litigious  pleas,  to  quit  our  worldly 
claims;  which  I  take  to  be  the  meaning  of  Chrift,  when  he  fays. 
Mat.  5. 40.  If  any  man  mil  fue  thee  at  the  law,  and  take  away  thy 
coat,  let  him  have  thy  clokealjo:  And,  as  tomattersof  indifferency 
Ave  are  to  become  all  things  to  all  men,  that  we  may  gain  fome. 
If  the  eating  of  flefh  will  offend  my  brother,  hys  Paul,  I  will  eat 
no  flefj  while  the  iRorldJlands.  So  that,  I  fay,  this  Chriflian  forti- 
tude is  not  expreffed  about  thefe  things,  but  about  truth  or  error, 
fin  or  duty:  Hereicis  thacthe  Chriltidnis  comakehis  ftandi  he 

T  3  is 


278  CouRAGious    Faith. 

is  to  be  valiant  for  the  truth,  to  contend  earneflly  for  the  faith  de- 
livered to  the  faints,  to  buy  the  truth  at  any  rate,  and  to  fell  it  at  no 
rate  ;  no,  nor  the  Jeafl  hair  or  hoof  of  truth  is  to  be  par^ted 
with,  though  heaven  and  earth  flioiild  mingle  for  his  adhering  to 
it  in  oppofition  unto  thefe  errors  that  have  a  tendency  to  obfcure 
or  deftroy  it.  And  the  farne  thing  takes  place  as  to  the  matters  of 
fin  or  duty,  in  which  we  are  to  rejijl  even  unto  blood,  Jiriving  againjt 
fwyin  regard  the  greateft  of  fufferings  are  to  be  chofen  rather  than 
theleafl;  of  fins  :  The  reafon  of  which  is  obvious,  becaufe  by  tl^ 
one  we  are  only  expofed  to  the  diipleafure  of  men,  but  by  fin  we 
expofe  our  felves  to  the  difpleafure  of  God,  and  diilionour  him. 

3^/3/,  View  this  chriflian  courage  and  fortitude  as  to  the  na- 
ture of  it.  It  takes  in,  I  think,  thefe  things  following,  (i.) 
A  clear  and  didinft  knowledge  and  uptaking  of  the. truth  as 
it  is  in  Jefus,  accompanied  with  a  firm  perfuafion  and  afi^ent 
of  the  foul  unto  it,  andexperienceof  thepower  of  it  upon  ones 
own  foul.  Without  this,  a  man,  infi;ead  of  being  valiant  for  the 
truth,  will,  like  the  weather-cock,  be  turned  afide  with  every 
wind  of  error  or  temptation.  (2.)  It  has  in  it  a  making  the  trutli 
of  God  in  his  Word  the  proper  boundary  both  of  his  faith  and 
praclice.  He  will  not  embrace  for  do6lrines  the  commandments 
of  men  ;  no,  but  he  will  bring  matters  to  the  law  and  teftimony, 
to  be  tried  at  that  bar  ;  for,  if  they  fpeak  not  according  to  thefe 
things,  it  is  becaufe  there  is  no  truth  in  them  :  And  whatever  will 
not  abide  the  trial  there,  he  throws  it  away  as  the  fpawn  of  hell, 
whatever  human  authority  it  may  be  fupported  with.  God  only 
is  Lord  of  the  confcience,  and  that  he  will  fubje6l  to  no  authority 
butGodonly.  (3.)  It  has  in  it  a  tenacious  adherence  unto  truth, 
and  duty  revealed  or  injoined  in  the  Word  of  God,  and  a  refufing 
to  quit^t  uponany  conlideration  whatever,  or  whatever  be  the 
ewant.  This  is  called  a  keeping  the  PTord of  GocV s patience^  Rev.  3. 
I  o.  and  a  holding  of  the  teftimony,  Rev.  6.  9.  Ifai^  under  the  altar  the 
fouls  of  them  that  ivere  fain  for  the  Word  of  God,  and  the  teJii?nony 
ivhich  they  held.  A  holding  f aft  the  profeffon  of  our  faith  without 
'H)avering,liQh.  10.  23.  This  I  take  to  be  imported  in  that  advice 
Bdrnabas  g3.ve  unto  the  difciples  at  jntioch,  that  ixtith  purpofe  of 
heart  they  'xould  cleave  unto  the  Lordy  A6ts  II .  23.  {']..)  ThisChrif- 
tian  fortitude  has  in  it  a  holy  contempt  of  all  that  the  man  can  fuf- 
fer  in  a  prefcnt  world,  in  adhering  to  truth  and  duty.  The  man 
iseafy  about  all  the  world,  and  its  frowns  or  flatteries,  if  he  can 
havcGod'steftimony,  and  the  tefiiimony  of  a  good  confcience. 
If  God  be  for  usj  fays  the  man,  who  can  be  againft  us  ?  Let  devils 
and  men  rage  and  roar,  their  wrath  is  bounded,  it  fhallpraife  the 

-  Lord, 


CouRAGious    Faith.  279 

Lord,  and  the  remainder  of  their  wrath  will  he  reftrain.  lie  'en- 
dures, as  feeing  him  that  is  invifible.  He  has  his  eye  fixed  upon 
another  world  than  this  ;  and  therefore  he  is  ready  to  fliy,  The 
fufferings  of  this  prefent  life  are  not  worthy  to  be  compared  with 
the  exceeding  glory  that  is  to  be  revealed  ;  our  light  afiliftions 
which  arc  but  for  a  moment,  they  work  for  us  a  far  more  exceed- 
ing and  eternal  weight  of  glory  ;  while  we  look  not  at  things  that 
are  feen,  but  things  that  are  not  feen  :  For  things  fQcu,  are  tem- 
poral ,'  but  things  not  feen,  are  eternal.  (5.)  It  has  in  it  alfo  a 
chearfulnefs,  alacrity,  and  equality  of  fpirit,  under  all  the  turns  of 
a  man's  lot  in  the  world,  in  following  the  Lord,  and  adhering  to 
hiscaufeand  intereft,  Phil.  4..  11,  12.  /  have  learned  in  ivhatcver 
Jlate  I  am,  thereimth  to  be  content  :  I  kno'U)  how  both  to  be  abafed, 
and  hozv  to  abound:  Everywhere,  andin  all  things  F  m  injlriid;ed,  both 
how  to  be  full,  and  to  be  hungry  ;  both  how  to  ahoiind^andtofuffer  want. 

4thly,  This  Chriftian  fortitude  or  courage  hath  the  following 
properties.  (  i.)Itisdlfl:in6tastothegrounditgoesupon  ;  and 
fo  'cis  quite  different  from  a  blind  zeal,  which  does  more  harm 
than  good  to  religion.  I  bear  you  wltnefs  (  fays  Paul  of  his  coun- 
trymen lhQjews)ye  have  a  zeal  of  God,  but  not  according  to  know- 
ledge. (2.)  It  is  a  holy  boldnefs ;  for  it  flands  in  oppoficion  to 
fin  or  error.  The  wicked  world  are  bold  to  fin,  but  the  Chrifiian 
isbold  towithflarrdit,  and  bold  to  lift  up  a  banner  for  truth,  \^\\Qn 
others  are  fo  bold  as  to  pull  it  down.  (3.  )'Tis  a  humble  and  felf- 
denied  boldnefs.  The  man  is  not  bold  or  confident  in  himfelf, 
or  created  grace,  as  Feter,  when  he  faid,  Though  allmenfJjouldfor- 
fakethee,  yet  will  not  I:  No,  huthe  is  Jtrong  in  the  Lord,  and  in  the 
poiver  of  his  might ;  and,  when  he  has  been  helped  to  make  a  ftand 
for  the  Lord,  or  for  his  caufe,  he  will  not  be  ready  to  facrifi.ce  to 
his  own  net,  like  Jehu,  Come  and  fee  my  zeal  for  the  Lord  ofhofts :  No, 
but,  with  Faul,  he  will  be  ready  to  fay.  Not  L,  hut  the  grace  of  God  in 
me  :  Not  unto  us,  fiot  unto  us,  but  unto  thy  name  be  the  glory.  And  there- 
fore, (4.)  "I'is  a  very  meek  boldnefs.  Mofeswas  the  meekefb 
man  upon  earth,  and  yet  his  meeknefs  was  confifiient  with  fuch 
boldnefs  of  fpirit,  as  to  go  at  God's  command  to  Fharaoh,  and  re- 
quire him  to  let  Ifracl  go,  under  very  awful  certifications:  And 
when  Pharaoh  was  brought  fo  far  down  from  his  former  altitudes 
as  to  allow  them  to  go,  only  to  leave  fome  little  thing  behind;  he 
boldly  tells  him,  not  a  hoof  was  to  be  left  behind.  Exod.  10.  26.  And 
yet  in  all  this  A'lofes  retained  his  meeknefs  of  fpirit ;  for  the  wrath 
of  man  worketh  not  the  right eoufnefs  of  God. 

S.thly,  This  Chrifi:ian  courage  and  boldnefs,  its  proper  feafon 
for  exerting  itfelf  is  when  duty  if  attended  with  danger,  or  when 


:% 


T\  the 


28o  COURAGIOUS      FaITH. 

theprofefTion  of  our  faith  is  fair  topexpofe  us  unto  the  rage  and 
perfecution  of  men.  A  coward  will  appear  couragious  when 
there  is  no  enemy  to  with  (land  him  ,•  but  true  courage  difcovers 
itfelf  in  (landing  the  fliock  &  attack  of  the  enemy  :  So  true  Chrif- 
tian  courage  difcovers  itfelf  in  a  time  of  danger,  when  truth  is 
falling  ill  the  ftreet,  to  take  it  up  then  ;  or,  when  the  following  of 
the  Lord  in  the  way  of  duty  expofes  a  man  to  hazard  and  danger, 
for  a  man  to  fet  his  face  to  the  ftorm  like  a  flint,  that  is,  I  fay,  the 
proper  time  for  Chriftian  courage  to  exert  itfelf.  This  you  fee  in 
the  cafe  ofthe  three  children,  when  threatned  with  a  burning  fi- 
ery furnace  ifthey  would  not  worfliip  the  golden  image;  fVe  are 
not  careful  to  anfwer  thee  in  this  matter,  O  king,  we  mllnot  worfJjip  the 
image  tboii  hajtfet  up ;  the  God  'whom  weferve  is  able  to  deliver  us.  And 
we  fee  the  fame  in  Daniel,when  a  proclamation  was  ifTued  out,for- 
bidding  any  petition  to  be  asked  either  of  God  or  man,  but  only 
ofthekingforthirty  days,  he  goes  into  his  houfe,  andcafts  open 
his  windows,  fo  as  all  might  take  knowledge  of  him,  and  praifes 
and  give  thanks  unto  his  God  three  times  a  day,  tho'  he  knew  the 
iipfliotofit  would  be  his  being  caft  into  the  lions  den.  The  pro- 
per feafon  of  this  Chriflian  courage  is  a  time  of  hazard  attending 
duty.  Alas!  'tis  to  be  feared,  that  among  the  many  crowds  that 
feeni  to  follow  Chrift,  and  profefs  his  name  in  a  day  of  profperity, 
he  would  have  but  a  thin  backing  of  them,  i£  providence  were 
calling  them  to  follow  him  to  a  C^Z-y^r}/ or  a  gibbet.  The  feed  that 
fell  upon  the  flony  ground  had  goodly  braird  for  a  while;  but, 
wanting  root  and  deepnefs  of  earth,  it  withered  when  the 
fcorching  fun  of  perfecution  and  trouble  did  arife  upon  it. 

6thly,  The  fruits  and  effedls  of  this  Chriflian  courage  and  bold- 
refs  in  cleaving  to  the  Lord  and  his  way  in  a  time  of  danger,  and 
in  holding  his  teftimony,  are  very  fweet  and  glorious  ,  For,  (i.) 
^Tis  a  feal  added  unto  the  truth  of  God  in  the  view  of  the  world, 
and  lets  tire  blind  world  know  that  there  is  more  value  in  the  truth 
of  God,  and  a  matter  of  greater  importance,  than  they  imagine  ; 
and,  by  this  mean?,  truth  is  brought  forth  unto  vi6lory,  notwith- 
flanding  ofall  the  attempts  of  hell  to  obfcure  and  bury  it,  (2.) 
Chriflian  courage  and  boldnefs  in  owning  the  truth,  efpecially  in 
the  face  of  danger,  ftrikes  a  damp  upon  the  very  hearts  of  perfe- 
cutors  and  opprefTors  of  it,  and  puts  them  to  a  fl:and  ;  as  we  fee  in 
theinflance  ofthe  Apoftles,  jSs  4. 13. when  the  yewift)  Sanhedrin 
perceived  the  boldnefs  of  P^m*  and  John,  and  took  knowledge 
cf  them  that  they  had  been  with  Jefus,they  were  brought  to  their 
wits- end,  and  fay  one  to  another.  What  [hall  we  do  with  thefe  men  ? 
(3.)  Itferves  to  hearten  the  fpirits  of  thofe  who  love  the  truth, 

and 


I  CouRAGious    Faith.  281 

and  affords  matter  of  praife  when  they  fee  thefe  that  are  in  the 
high  places  appearing  valiant  for  the  truth  ;  as  we  fee  in  the  fame 
Jcl;s4.  23,24.  when  P^f^r  and  John  are  let  go,  and  when  they 
come  to  their  own  company,  making  a  report  of  all  that  had  hap- 
pened, they  lift  up  their  voice  with  one  accord,  and  praife  the 
Lord.  (4.)  A  bold  appearance  for  the  truth  and  caufe  of  Chrift 
is  a  fweet  evidence  to  a  man  of  his  own  falvation,  and  that  he 
(hall  be  owned  of  the  Lord  another  day;  for,  fays  Chrift,  he  that 
confejjes  me  before  men,  him  iiull  Iconfefs  before  my  Father,  and  before 
his  angels.  To  the  fame  purpofe  is  that  of  the  Apollle,  Rom.  1 6. 
IVitb  the  heart  man  believes  unto  righteoifnefs,  but  zvith  the  mouth  con- 
feffion  is  made  unto  falvation.  Thus  1  have  given  you  a  fix  fold  view 
o\  that  Chriftian  fortitude  and  courage  which  is  the  fruit  of  faith. 

The  fourth  thing  in  the  method  was,  To  enquire  into  the  influ- 
ence that  faith  has  upon  this  boldnefs.  Unto  which  I  anfwer  in 
the  particulars  following  ; 

ijl,  Faith  ferves  to  infpire  the  foul  with  Chriflian  fortitude  and 
boldnefs,  by  prefenting  God  to  the  foul's  view  in  his  glorious  Ma- 
jefly  ;  at  the  fight  of  whom,  the  fear  of  man,  and  all  the  dangers 
of  time,  do  intirely  evanifli  and  difappear.  Hence  is  that  of  Mo- 
fes,  Heb.  1 1.  27.  By  faith  he  forfookEgy^t,  not  fearing  the  ivrath  of 
the  king.  Why,  what  was  it  that  cured  him  of  the  fear  of  Pha- 
raoh's wrath  ?  We  are  told  in  the  clofe  of  the  verfe,  That  he  endur- 
ed, as  feeing  him  that  is  invifible.  O  Sirs,  when  the  eye  is  opened, 
to  fee  the  infinite  majefty,  greatnefs,excellency  and  power  of  the 
great  Jehovah,  it  would  chufe  rather  to  venture  upon  the  fury  of 
all  the  devils  in  hell,  and  men  upon  earth,  than  adventure  to  dif- 
pleafe  him,  by  parting  with  the  leaft  truth  he  has  revealed,  or  by 
breaking  one  of  the  leaft  of  his  commandments.  It  renders  the 
foul  unfliaken  under  all  trials;  hence  is  th^itoi  David",  I  have  fet 
the  Lord  always  before  me  ;  becaufe  that  thou  art  my  right-hand^ 
I  fjall  not  be  moved. 

2dly,  Faith  infpires  the  foul  with  Chriflian  boldnefs  and  forti- 
tude, by  enabling  the  foul  to  make  aright  eflimateof  the  truth, 
which  is  the  great  matter  of  flrife  and  contention  in  the  world. 
The  devil  deferted  or  abode  not  in  the  truth  of  God;  and  the 
way  he  ruined  mankind  at  firfl,  was  by  mincing  away  the  truth  of 
God's  threatning,  In  the  day  thou  eatefi  thereof,  thou  floalt  furely 
die:  Hath  God  faid  fo  and  fo  ?  And  fuch  is  his  enmity  at  the  truth 
of  God,  that  his  main  efforts  are  to  bring  it  into  difcredit,  and  to 
bring  thofe  that  profefs  Chrifl  either  to  disbelieve  it,  or  deny  it, 
or  defert  it.  Now  faith  gives  the  foul  a  juft  view  and  uptaking 
of  the  value  of  every  truth  of  God ;  yea,  of  thefe  that  would  ap- 
pear 


282  COURAGIOUS      FaITH. 

pear  lefs  fundamental,tliat  it  will  not  quit?nvith  the  leafl:  hoof,tho' 
heaven  and  earth  fliould  mingle.     O,  fays  faith,  I  fee  that  God 
has  fuch  a  value  and  efteem  for  his  truth,  that  he  will  rather  throw- 
heaven  and  earth  back  unto  their  original  nothing,  than  let  one 
jot  of  it  fall  to  the  ground  ;   how  then  fliall  I  give  it  up  !   In  a 
word,  truth,  particularly  revealed  truth,  is  juft  the  food  on  which 
faith  lives;  and  faith  is  nothing  elfebut  afetting  tothefeal  that 
God  is  true.     Take  away  the  truth,  and  faith  is  not :  And  there- 
fore it  is  that  faith  and  truth  do  fometimes  exchange  names ;  Jud. 
3.  Contend  earn  efily  for  the  faith  once  delivered  unto  the  faints ;  the 
meaning  is, contend  earneftly  for  the  truth  delivered  to  the  faints. 
Faith&truth  are  exceedingly  related, the  one  cannot  fubfift  with- 
out the  other  ,•  and  hence  it  is  that  faith  infpires  the  foul  with  cou- 
rage in  owning  it,  and  cleaving  to  it,and  fears  no  evil  in  fo  doing. 
3^/3',  Faith  infpires  the  foul  with  courage,  by  curing  it  of  the 
fear  of  man,  which  caufes  a  fnare.     What  was  it  but  the  fear  of 
man  that  made  Abraham^  and  Ifaac  alfo,'  to  tell  a  lie  ?  What  but 
the  fear  of  man  made  David  to  feign  himfelf  mad,  and  Peter  to 
deny  his  Mailer  ?  Now,  faith,  when  in  a  lively  exercife,  fets  man 
in  his  proper  light,  and  difcovers  him  to  be  what  he  really  is. 
For,  I.  True  faith  tells  the  foul,  That  man  is  an  inconfiderable 
creature  before  God,  Ifa.  40. 15, 1 6, 17.  Behold,  the  nations  are  be- 
fore him  but  as  the  drop  of  a  bucket,  and  are  accounted  as  the  fmall  dufi 
of  the  hallance :  Behold,  he  taketh  up  the  ifles  as  a  very  little  thing.  All 
iiatioiis  are  before  him  as  nothing,  and  they  are  accounted  to  him  lefs  than 
mthing^and  vanity.     Faith  fees  the  great  armies  of  enemies  to  be 
no  more  than  a  fwarm  of  impotent  flies  before  God :  Hence  is 
that  challenge  umolfrael,  trembling  at  the  fury  of  the  enemy,  Ifa. 
51.  11,12,13.  ^^^^  ^^'i  thou,  that  thou  fJjouldfi  be  afraid  of  man  that 
(ball  die,  and  the  fan  of  man  that  poallbeas  grafs  ?  andforgetteft  the 
Lord  thy  Maker,  that  bath  flretched  forth  the  heavens,  and  laid  the 
foundations  of  the  earth,  and  haft  feared  continually  everyday,  hecaufe  ^ 
of  the  fury  of  the  opprejfory  as  if  he  were  ready  todeflroy?  and  ivbere 
is  the  fury  of  the  oppre(]or !  O  Sirs,  if  the  majefty  of  fuch  a  challenge 
were  but  laid  home  upon  our  fpirits,we  would  make  little  account 
of  poor  man,  and  his  difpleafure,  in  cleaving  to  the  Lord,  and  his 
truths  and  way.     2.  Faith  tells  the  foul,  that  as  man  is  an  inconfi- 
derable creature,  fo  he  is  a  mortal  dying  creature ;    and  that  very 
day  he  dies,  all  his  thoughts  and  defigns  perifli,  Ifa.  40.  6,  7,  8. 
The  voice  faid,  cry.     And  he  faid,  What  fhall  I  cry  ?  Allflefly  is 
grafs,  and  the  goodlinefs  thereof  is  as  theflozver  of  the  field.  The  grajs 
mthereth  the  ftoiverfadeth ;  becaufe  the  Spirit  of  the  Lordblo-weth  up- 
on it  :  Surely  the  people  is  grafs.  The  grafs  mthcreth,  the  flower  fadeth : 

Bit 


Co  UR  AG  10  US     Faith.  283 

But  the  word  of  our  God  floall  ftand  forever.  Now,  faith  fees  that 
to  be  true,  and  fo  it  cures  the  foul  of  tlie  fear  of  man.  3.  Faith 
tells  the  foul,  that  any  little  power  that  man  hath,  is  bounded  by 
an  over-ruling  hand;  and  that  he  can  go  no  further,  in  pufliing 
his  refentments,  than  God  allows  him,  Pfal.76.  10.  Thc-ivrath  of 
man  f hall praife  thee,  and  the  remainder  of  his  ivrathjhalt  thou  rejlrain. 
1  lence  is  that  of  Chrifl  unto  Pilate^  who  was  making  his  boaft,  that 
he  had  power  to  take  away  his  life,for  to  fave  it ;  Thou  hajl  no  power 
againjl  me,  but  what  is  given  thee  from  above.  As  he  fets  bounds  un- 
to the  raging  fea,  faying.  Hitherto  floalt  thou  come,  and  no  farther  ; 
fo  he  fets  bounds  unto  the  rage  of  man.  4.  Faith  views  man  as 
a  guilty  criminal  before  God,  the  righteous  judge  of  all  the  earth ; 
and  the  confcience  of  guilt  llrikes  them  with  fear  and  terror ;  e- 
fpecially  when  there  is  valiant  contending  for  the  truth,  which 
they  are  endeavouring  to  ftifle  and  fupprefs.  Hence  it  was  that 
Felix,  whQii  fitting  upon  the  judgment-feat,  fella  trembling  be- 
fore Paul  at  the  bar,  I  mean,  Paul  when  he  fpake  of  righteoufnefs, 
temperance,  and  a  judgment  to  come.  They  may  well  touch  the 
body,  the  eftate,  the  name,  and  fuch  external  things ;  but  they 
cannot  harm  the  foul,  which  is  the  more  noble  part  of  the  man. 
Hence  is  that  needful  caution  of  Chrift  to  his  followers,  Fear  not 
him  that  can  kill  the  body,  and  when  he  hath  done,  cannot  reach  the  foul  i 
But  fear  him  that  is  able  to  cajl  both  foul  and  body  into  hell,  Lukei2» 
4,  5.  They  cannot  thunder  with  a  voice  like  God ;  they  cannoc 
blot  your  names  out  of  the  book  of  life,  or  fliut  the  gates  of  hea- 
ven, or  open  and  fliut  up  your  fouls  in  the  prifon  of  hell.  ^  Faith 
fees  that  the  man's  enemies  in  owning  the  caufe  of  truth, areGod's 
enemies ;  and  all  the  enemies  of  God  fliall  perilh.  Thus  you  fee 
what  a  view  faith  gives  of  all  the  children  of  men,  and  their 
wrath  ;  and  this  ips  that  infpires  the  foul  with  a  holy  boldnefs, 
and  undaunted  courage,  in  the  hce  of  thegreateft  dangers. 

^thly.  Faith  infpires  with  chriftian  courage  in  time  of  danger 
and  trouble  from  the  world,  by  viewing  the  infide  of  troubles  for 
Chrid,  as  well  as  the  outfide  of  them.  When  we  walk  by  fenfe 
and  not  by  faith,  we  will  foon  be  defpirited  in  a  day  of  trouble  and 
danger,  and  be  ready  to  cry,  There  is  alioninthe  way,  there  is  a 
lion  in  the  (Ireets,  the  way  is  impaflable.  Banifliments,  prifons 
and  death,  have  fomething  in  them  that  are  horrible  to  nature  and 
fenfe.  But  now,  faith  looks  to  the  infide  of  troubles,  and  confi- 
ders  what  God  has  made,  and  can  ftill  make  thefe  unto  his  people^ 
It  confiders  how  joy  ful  theLord's  people  have  been  in  tribulation; 
what  honey  they  have  found  even  in  the  carcafe  of  a  lion  ;  what 
fongs  he  has  given  them  in  the  night  in  flocks  and  dungeonS;,  and 

whaJt 


284  CouRAGious    Faith. 

wTiac  glorying  in  tribulation  ,*  how  has  he  brought  into  their  bo- 
fom  an  hundred-fold  of  a  revvard  even  in  this  life  ;  how  many  of 
the  Lord's  people  have  found  themfelves  quite  millaken  concern- 
ing a  fuflering  lot,  when  once  they  liave  fairly  ventured  upon  it 
in  following  the  Lord  ;  that  which  atadiftance  looked  like  a  fer- 
pent,  has  been  found  to  be  a  rod  in  the  hand  ;  a  prifon  has  been 
turned  into  a  palace  to  them,  fo  that  they  have  been  more  loth  to 
come  out  of  prifon,  than  they  were  to  enter  into  it.  O  Sirs,  the 
confolationsof  God,  which  arenotfmall,  they  infinitely  counter- 
balance all  the  gall  that  is  in  the  cup  of  fuffering  for  Chrifl. 

j^/j/y,  Faith  infpires  the  foul  with  courage,  by  laying  the  glory- 
that  is  to  be  revealed  in  balance  againftall  the  fufFerings  of  this 
prefent  life,  and  then  it  cries.  They  are  not  worthy  to  be  compar- 
ed together,-  Heb.  lo. '^4..  the  faints  there,  they  took  joyfully  the 
fpcjiling  of  their  goods,  kno'uoingin  themjelvesthat  they  had  in  heaven  a 
better  and  a  more  enduring  fubjiance.  2Cor.  4. 16,  17.  Faith  views 
the  certainty  of  the  reward  of  glory;for  'tis  the  evidence  of  things 
not  feen  ;  and  thereupon  it  cries,  Verily  there  is  a  reward  for  the 
righteous.  Faith  views  the  greatnefs  of  the  reward,  faying,  Our 
hghtaffliclions,  they  workforusa  far  more  exceeding  and  eter- 
nal weight  of  glory.  Faith  views  heaven  and  glory  to  be  near  at 
hand,  that  there  is  nothing  but  a  partition-wall  of  clay,  nothing 
but  the  breath  of  the  noftrils  between  the  foul  and  the  immediate 
enjoyment  of  God;  and  thereupon  it  cries,  wich  PauJ^  Idefire  to 
be  dijfolved,  and  to  be  with  Chrijl,  ivhich  is  bejlof  all. 

6thly,  Faith  infpires  the  foul  with  Chrifbian  courage,  by  clear- 
ing the  heart  and  foul  ofthe  guilt  and  filth  of  fin.  A  man  can  ne- 
ver be  a  true  fufFerer  for  Chrift,  while  confcience  is  roaring,  and 
telling  him  that  he  has  an  angry  God  to  meet  with  on  the  back  of 
death  :  Hence  we  find  that  the  fpiritofa  found  mind  and  a  fpiric 
of  flavifli  fear  are  oppofite,  2  Ti?n.  1.7.  A  fpirit  of  a  found  mind  ; 
fomeunderfi;anditamind  purified  from  the  guilt  of  fin  :  Now, 
faith  is  a  grace  that  has  a  mighty  influence  this  way,  Aiis  15.  9. 
Purifying  their  hearts  by  faith.  It  brings  the  foul  to  i\\q  Jordan  of  a 
Redeemer's  blood,  and  waflies  it  from  fin,  and  from  unclean nefs ; 
it  wraps  up  the  foul  in  the  white  robe  and  mantle  of  the  everlafi:- 
ingrighteoufnefs  of  Chrifl:,  and  then  it  can  with  a  holy  boldnefs 
cry,  And  who  is  he  that  will  contend  with  me  ?  He  is  near  that 
juflifieth.  Hence  is  that,  Rom.  5.1,2,3.  Being  jujiified  by  faith, 
'wehavepeace  with  God,  &c.  f^ 

7thlyy  Faith  infpires. the  foul  with  courage  and  clroftancy  in 
an  evil  day,  by  keeping  the  eye  fixed  upon  Jefus,  accordkigto  that 
advice  ofthe  Apoftle,  Heb.  12.2.  Let  us  run  our  race  witffl^tlence, 

Rooking 


COURAGIOUS     Faitit.  285 

looking  unto  Jefm;.  And  here  I'll  tell  you  of  a  few  things  in  Jesus  thac 
fervetoinfpire  the  foul  with  holy  courage  and  magnanimity,  (i.) 
Faith  fees  Chrifl  upon  its  head,  as  the  great  captain  of  falvation, 
giving  out  the  word  of  command.  Fight  the  good  fight  of  faith, 
Itanufaftin  th.e  faith,  quit  your  felves  like  men,  be  ftrong.  And 
having  him  as  a  leader  and  commander,  the  man  '•iioaxes  •valiant  in 
fight,  knowing  that  nothing  but  weaknefs  is  in  the  way.  (2.) 
Faith  views  the  example  of  Chrifl,  how  he  encountered  the  wrath 
of  God,  the  curfeof  thelaw,  the  fury  of  devils,  and  rage  of  men, 
with  undaunted  refolution,  in  order  to  our  redemption  :  And  the 
valourof  the  general  infpires  the  foldier  with  courage  to  follow' 
him  through  all  imaginable  danger.  (3.)  Faith  fees  all  fulnefs 
of  grace  treafured  up  in  Chrifl-,  the  head  of  the  myftical  body, 
for  thefupply  of  every  particular  member  according  to  his  need; 
and  then  the  man  cries  out  with  courage,  as  P^z//did,  lean  do  all 
things  through  Chriftftrengthening  me.  He  becomes  flrong  in 
the  grace  that  is  in  Jefus  Chrifl:.  (4.)  Faith  fees  a  reconciled  God 
in  Chrift  fmiling  on  the  foul,  &  fl:anding  on  its  fide ;  and  this  gives 
courage.  The  Lord  ofhofl:s  is  with  us,  and  the  Godofy^^coZ'is 
our  refuge.  OSirs,  a  God  in  Chrifl:  is  not  a  God  againfl:  us,  but 
ImmanueU  God  with  us ;  and  this  makes  the  foul  to  cry,  I  will  fear 
no  evil,  for  thou  art  with  me.  (5.)  Faith,  keeping  its  eye  on, 
Chrifl,  fees  viftory  fecured  in  the  end  of  the  day  ;  yea,  it  fees  the 
vi6lory  already  obtained  in  him,  it  fees  the  fpoils  of  the  enemy  in 
his  hand,  and  him  triumphing  over,and  treading  upon  his  enemies 
and  his  footftool:  And  this,  O  this,  Hlls  the  foul  with  holy  courage, 
faying;.  We  are  more  than  conqucrers  thro' him  that  loved  us  ; 
thanks  be  unto  God  that  giveth  us  the  victory  through  our  Lord 
Jefus  Chrifl.  Thus  you  fee  whence  it  is  that  faith  infpires  the  foul 
with  courage  andboldnefs.  Many  otherthings  toth.is  purpofe 
might  be  infifted  upon,  but  I  pafs  them,  and  go  onto  the 

Fifth  thing,  which  was  the  application. 

life  I.  May  be  of  information,  only  in  two  words,  (i.)  See 
hence  the  excellency  of  the  grace  of  faiih.  Why,  'tis  a  bold,  a 
daring  and  couragious  grace  ;  hence  comm.only  oppofedamto 
fear.  J'Vhy  art  thou  fearful,  0  thou  of  little  faith  ?  Faith  pulls  up 
the  heart  andfpiritin  a  time  of  danger,  and  cries.  Courage,  for 
the  day  is  mine  own  ;  I  fee  the  captain  of  falvation, who  was  made 
perfect  through  fuffering,  with  the  fpoils  of  hell  and  earth  in  his 
hand.  (2.)  See  hence  the  evil  and  danger  ofthe  fin  of  unbelief  ; 
Why,  it  intimidates  the  foul,  and  gives  birth  and  being  unto  a  daf- 
tardly  and  cowardly  fpirit,  and  either  makes  a  man  to  llagger,  or 
elfe  ciifn  back  and  cry,  The  way  is  impafluble.  Hence  the  fear- 
ful 


2^6  CbURAGious    Faith. 

ful  and  unbelieving  are  linked  together,  Rev.  21.8.  OSirs,  ex- 
cept we  believe,  we  fnall  never  be  eftabliflied  in  an  evil  day. 
Mofes,  you  heard,  endured,  as  feeing  him  that  is  invifible. 

life  2.  fnall  be  of  trial,  Whether  you  have  a  faith  that  will  car- 
ry  you  through,  and  infpire  you  with  courage  in  an  evil  day  ?  I'll 
give  you  the  few  following  marks  whereby  you  may  try  it.  ( i .) 
'Tis  a  faith  that  fprings  out  of  the  ruin  of  felf.  Whenever  faith 
fprings  up,  felf  goes  down  ;  felf-wifdom,felf-righteoufnefs,felf- 
fufiiciency.  You  have  feen  your  own  v/ifdom  to  be  but  folly;  1 
■am  more  hrut'ijlj  than  any  man,  &c.  felf-righteoufn efs,  you  have 
.  feen  it  to  be  nothing  but  filthy  rags,  faying  with  the  Apoflle,  Tea 
cmibtkfs,  and  I  count  all  things  hut  lofs  for  the  excellency  of  Chriji. 
Self-fuificiency  and  ftrength,  you  have  feen  it  to  be  emptinefs, 
faying,  Intne  divellethno  goodth'mg.  (2.)  'lis a  Chrift-exalting 
faith,  it  fets  him  on  high  :  To  you  that  believe,  he  is  precious.  IVhom 
have  I  in  heaven  hut  thee  7  (3.)  'Tis  a  feeding  and  foul-nouriiliing 
fail  h ;  it  eats  the  fe/h,  and  drinks  the  blood  of  the  Son  of  Man.  Chrifb 
in  the  word  of  grace  is  like  its  neceffary  food ;  hence  it  is  that  the 
Chriftianisa  growing  creature,  he  increafes  with  theincreafe  of 
God;  YikQ  3.  new-born  babe,  he  drinks  inthe  finceremilkof  the  word, 
and  fo  grows  thereby.  (4.)  'Tis  a  faith  that  works  by  love.  It 
views  the  glory  of  Chrifl,  and  the  heart  follows  the  eye,  and  cau- 
fes  it  to  burn  with  love  to  him,  and  defire  after  him ;  and  this  love 
to  Chrift  makes  the  man  to  love  every  thing  that  pertains  to  him : 
He  loves  his  word,  and  cfleems  it  above  gold,  &c.  he  loves  his  ordi- 
nances, where  he  gets  fellowihip  with  him ;  /  love  the  habitation 
of  thy  houfe,  &c.  How  amiable  are  thy  Tabernacles,  Lord  God  of 
h^Jis?  &c.  He  loves  his  ways  ,•  wifdonis  ways  are  pleafantnefs, 
&c.  He  loves  his  people,  and  all  that  have  the  Spirit  of  Jefus  ; 
Bythisweknozv  that  we  arepajjedfrotn  death  to  life,becaufe  we  love 
the  brethren.  He  loves  the  very  crofs  of  Chrifl;  above  the  plea- 
furcsof  the  world,  YiktMofes,  who  ejteemed  the  reproach  of  ChriJI 
greater  riches  than  all  the  treafures  of  Egypt.  (5.)  'Tis  a  fer- 
rile  or  a  fruitful  faith,  that  i^  always  exciting  the  man  to  the 
ftudy  of  holinefsin  all  manner  of  converfation.  'Tis  an  obedi- 
ent and  a  working  faith  ;  for  faith  without  works  is  dead.  As  works 
without  faith  are  but  dead  works,  which  cannot  be  accepted  by  a 
living  God  ;  fo  faith  without  works  is  but  a  dead  faith  v/hich  will 
foon  wither,  and  come  to  nought,  particularly  in  aday  of  trial, 
like  the  faith  of  the  fl:ony-ground  hearers.' 

Ufe  3.  is  of  exhortation.  And  my  only  exhortation  is,  that 
you  wouldnotonly  believe,  but  fl:udy  to  have  a  faith  that  will  in- 
jure you  with  that  courage  which  aAcd  David  in  the  tejit,  whein 

he  , 


CoURAGious     Faith,  ^Sj 

hefciid,  Though  I  walk  through  the  valley  of  the  fJjadow  of  death,  I 
will  fearno  evil.     And,  to  excite  your  Chriftian  fortitude  and  cou- 
rage, conlider  by  way  of  motive,  i .  That  the  day  we  live  in  re- 
quires it ;  the  winds  and  tide  of  error  and  defe6lion  are  blowing 
and  running  hard  ,•  the  judicatories  of  the  church  are  ftrickeii 
with  fuch  afpiritual  frenzy  and  madnefs,  that  inftead  of  ailing  ia 
an  agreeablenefs  to  thetrufl:  committed  to  them  by  the  Lord  in 
oppoling  error  and  corruption,  they  arcpatroniling  and  fecting 
up  the  right-hands  of  the  wicked,  and  oppofing  andopprclling 
all  that  have  any  fliew  of  feriousgodUnefs,  or  that  open  a  mouth 
againft  the  courfes  of  defection  they  are  engaged  in  :  And  who 
knows  butaflormmay  be  at  the  door,  which  will  make  us  all  to 
ftagger?  And  therefore,  1  fay, 'tis  needful.     2.  Conlider,  That 
Chrift  was  bold  and  couragious  in  our  caufe ;  and  fnall  not  we 
be  bold  and  couragious  in  his  caufe  ?     See  with  what  cou- 
rage he  takes  the  field,  Ifa.  50.  ^c.    3.  Chrifl;  the  captain  of  our 
falv^ation  commands  and  requires  his  followers  to  take  courage, 
and  to  oebold  in  him  ;  he  would  have  us  to  be  firong  and  of  good 
courage,  as  he  faid  to  Jofloua :  Stand  fajl  in  the  faith,  quit  yourf elves 
like  men^andbeflrong  in  theLord,and  in  the  power  of  his  might.  \^7hen 
their  fpirics  are  beginning  to  droop,  he  fays.  Fear  not  them  that  kill 
the  body,  &c.     4.  The  eye  of  our  great  captain  and  general  is  up- 
on us,  and  let  that  infpke  us  with  courage.     If  afoldier  knows 
that  his  captain  is  looking  on, it  will  make  him  venture  upon  deacli 
and  danger.     Sirs,  he  that  is  invifible,  our  glorious  leader  and 
commander,  is  ftanding  by,  noticing  how  every  one  of  us  acquit 
ourfelvcs  in  our  warfare  with  fin,  Satan  and  the  world :  His  e3'es 
are  as  a  fiame  of  fire,  fearching  Jerufalem  as  with  lighted  candle.-; 
and  iliould  not  this  infpire  us  with  courage  ?  As  it  is  a  pleafure  to 
him  to  fee  his  foldiers  brisk  in  the  day  of  battle,  fo  it  fenilbly  tou- 
ches and  wounds  him  when  they  faint  and  go  back,  as  though  his 
caufe  were  not  worth  the  contending  for.    5.  Take  courage,  be- 
liever, for  the  caufe  is  good,-  you  fight  for  the  honour  of  your 
God,  for  his  precious  truths,  and  for  the  liberty  wherewith  Chrifb 
hath  made  his  people  free;  yea,  for  the  dcfenceof  every  thing 
tliat  is  valuable-Co  oiu-felves  and  our  pofterity.    The  liberties  and 
privilegesof  the  church  and  kingdom  of  Chrift  in  this  land  have 
been  handed  down  to  us  at  the  expcnceof  the  blood  of  Chrifl, 
and  the  blood  of  many  of  his  martyrs ;  and  fnall  we  not  take  con- . 
rage  to  maintain  and  defend  what  has  been  tranfmitced  to  us  at 
fuch  a  dear  rate  V*  6,  I'he  enemy  is  but  weak,  and  a  couragious 
fland  will  make  him  to  gi\'e  way.     Rcfijt  the  devil  and  he  will  fee 
from  you :  So  refill  his  emiifaries,  that  arc  carrying  on  a  courfe  of 

dcfcclioa 


288  CouRAGious    Faitit. 

ckTeilion,and  thev  will  give  back;  or  put  them  to  fuchafland, 
rhat  they  will  beat  their  wits-end,  as  we  lee  it  was  wich  the^^'iu- 
?//7 court,  Sc.  A6ls4.  &c.  You  know,  when  Gcliah  W3.s  (lain 
by  Dcroid,  the  heart  of  the  ?A//{/^/«cj  failed  them,  and  they  fled. 
Sirs,  Goliah  is  (lain  by  Chrifh;  he  through  death  hath  deftroyed 
him  that  had  the  power  of  death,  and  therefore  a  noble  ftand  a- 
gainll  his  armies  will  foon  defpiritthera.  7.  Take  courage,  be- 
liever, for  Jehovah,  God,  Father,  Son  and  Holy  Ghoft,  is  on  your 
head,  Mic.  2.  clofe.  And,  if  everlafling  ftrength  be  on  your  fide, 
what  have  you  to  fear?  Pfal  ^6.^c.  8-  The  vi6tory  is  fure, 
the  fpoils  are  already  in  the  hand  of  our  glorious  general,  and  he 
haspromifed  to  give  the  vi6lory  to  all  that  are  faithful  unto  the 
death  in  cleaving  to  him  and  his  way  ;  and  therefore  up  the  heart. 
You  fee  what  a  train  of  promifes  are  made  to  the  overcomers. 
Rev.  2.  3.  chapters. 

I  conclude  with  a  few  advices,  in  order  to  your  being  fortified 
xvith  Chriftian  courage  againfl  the  fliadows  of  death  that  may  caft 
up  in  your  way  through  the  wildernefs. 

(i.)  Take  care  that  your  covenant  with  hell,  and  your  agree- 
ment with  death,  be  broken,  and  that  you  be  really  fettled  by 
faith  upon  the  foundation  that  God  has  lain  in  Zion.  O  fee  that 
you  be  not  building  upon  any  foundation  of  fand  with  refpeclto 
youreternalconcerns,  but  that  you  be  really  built  upon  the  rock 
JefusChrift  ;  for  another  foundation  can  no  man  lay  than  that  ivh'ich  is 
laidf  which  is  ycfiis  Chrijt.  You  may  read,  to  thispurpofe,  Mat. 
7.  24,  25,  26,  27.  where  you  fee  that  there  are  but  two  foundati- 
ons that  all  men  are^building  their  hope  of  falvatioti  upon,  either 
iipontherock,  or  upon  the  fand.  Chrifthimfelfis  the  rock,  and 
all  other  things  elfe,  whether  general  mercy,  felf-righteoufnefs, 
common  graces  or  attainm.ents,  they  are  but  foundations  of  fand: 
And  you  fee  alfo,  that,  when  ftorms  of  trouble  blow,  thehoufe 
built  upon  the  rock  (lands  the  (liock,  but  the  houfe  builc  upon  the 
fand  falls,  and  great  is  the  fall  of  it.  And  therefore  my  advice 
unto  you,  in  order  toyour  (landing  when  ftorms  blow  that  have 
the  fliadows  of  death  in  them,  is,  for  the  Lord's  fake  take  care 
that  the  foundation  be  well  hid  upon  Chri(l,fo  that  ye  be  joined  to 
him  by  the  bond  of  faith  of  God's  operation;  receive  him,  and 
red  upon  him,  as  made  of  Godimto  3^?i(fmners)  ivifdom^  righteoif- 
tiefs,  fand:}fication  and  redemption. 

(2.)  Study  not  only  to  have  faith  in  the  habit,  but  to  have  faith 
in  a  continual  exercife;  for  faith,  like  thefpringof  awatch,  fets 
all  the  other  wheels,  I  mean,  the  other  graces  of  rhie  fpirit,  ::i  go- 
ing ;  fuch  as  love,  repentance,  fear,  hope,  patience,  and  joy  in 

the 


1 


CouRAGious    Faith.  289 

the  Lord :  And,  while  thefe  are  kept  in  exercife,  there  is  no  fear 
the'  the  iliadows  of  death  fliould  ftretch  themfelves  over  us. 
Hence  the  Apoftle  exhorts  Chriftians  above  all  to  take  the  JJjield  of 
faith,  Eph.4.  16.  becaufe  all  depends  upon  the  grace  of  faith, 
which  itfelf  depends  upon  Chrift;  /  can  do  all  things  (fays  Paul) 
through  Chrijl' s  ftrengthening  me.  Faith  fpeaks  like  a  little  omni- 
potent ;  faith  is  a  vittorious  grace,  that  overcomes  the  world  and 
all  difficulties  in  its  way.  By  faith  it  was  that  thefe  worthies, 
Heb.  II.  didimnders',  by  faith  they  quenched  f/j^  violence  of  fire  ^ 
turned  to  flight  the  armies  of  the  aliens,  and  raifed  the  dead  out  of  the 
grave  ;  by  faith  they  endured  cruel-  mockings  and  fcourgings,  &c. 
When  created  comforts  vanilh,riches,  relations,  pleafures ;  well, 
in  that  cafe,  faith  will  look  to  the  Lord,  and  have  a  refpe61:  to  the 
Holy  One  of  Ifrael;  whenfenfe  can  find  nothing  today  upon, 
all  props  are  withdrawn,  faith  will  ftay  itfelf  upon  theLord ;  when 
the  promife  feems  to  fail,  faith  will  wait,  and  not  make  hafte  ; 
when  the  ftrengthof  created  grace  begins  to  fail,  faith  will  ftay 
and  fit  down  upon  everlafting  ftrength,  Ifa.  26.  3.  So  then, 
ftudy  to  have  faith  in  exercife. 

(3.)  Study  to  get  your  hearts  fteeled  withChriftian  fortitude 
and  courage,  which  is  the  natural  fruit  of  th^Lt faith  which  worketb 
by  love.  We  have  a  noble  pattern  of  this,  in  the  glorious  Captain. 
of  falvation,  whofe  followers  we  are  called  to  be,  particularly  in 
afuffering  lot:  Hefet  his  face  like  a  flint,  and  challenges  all  his 
enemies  to  encounter  him,  Ifa.  50.  He  is  near  that  helpeth,  who  will 
contend  with  me  ?  [j'c.  Paul  followed  his  Mafter's  example  ; 
when  he  was  told  that  bonds  and  affli6tions  did  abide  him,  jltls 
20.  24.  he  anfwers,  none  of  thefe  things  move  me ;  /  am  ready  not  to 
be  bound  only,  but  to  die,  &c.  And  when  he  was  to  appear  before 
that  cruel  monfter,  Nero,  and  no  man  to  own  him  or  ftand  by  him, 
yet  he  ftands  his  ground,  refolving  rather  to  die  on  thefpot,  than 
difhonourably  to  recede  from  his  principles  and  profeJlion. 
What  holy  courage  breathes  here  in  the  words  of  D^'d/W?  7'ea, 
tho'Iwalk  thro'  the  valley  ofthe/badoiv  of  death,  I  will  fear  no  evil,^c. 

(4.)  Another  advice  I  give  you  is  this,  ftudy  to  get  rid  of  the 
idol  or  felf,  fclf-righteoufnefs,  felf-wifdom,  felf-fufficiency.  If 
any  man  zvill  be  my  difciple,  let  him  deny  himfcJf,  and  take  up  his  crofs 
andfolloiv  me.  The  pre  valency  of  felf  was  the  forerunner  of 
Peter's  [diW  ;  though  all  men  fboulddeny  thee,  yet  fo  will  not  I.  He 
was  too  confident  of  his  created  grace  and  ftrength  ,*  and  the 
Lord,  in  order  to  humble  him,  and  unbottom  him  from  this  kind 
of  confidence,  will  let  him  fall  into  a  mire  of  fin,  and  deny  him  in 
the  hour  of  temptation,  at  the  voice  of  a  filly  maid.     There  are 

V  two 


290  COURAGIOUS      F  AIT  IT. 

two  things  wherein  the  ftrength  of  the  Chriflian  lies  ;  i.  Self- 
diffidence.  2.  Confidence  in  the  Lord.  If  thefe  two  be  main- 
tained, they  will  make  the  believer  flandwhen  the  darkeft  flia- 
dows  of  death  are  round  about  him.  R^e  are  not  fufficient  of  our- 
fehes  to  th'mk  any  thing  as  of  ourjehes,  but  our  fiifficiency  is  of  the 
Lord.  Thisisjufttheway  and  work  of  faith;  it  travels  between 
felf-emptinefs  and  all  fulnefs,  between  felf-guiltinefs  and  everlaf- 
ting  righteoufners,between  felf-weaknefs  &  everlafling  ftrength: 
Hence  David,  I  will  go  in  the  firength  of  the  Lord,  making  mention  of 
thy  righteoiifnefs,  even  of  thine  only. 

(5.)  Study  to  get  your  hearts  weaned  from,  and  mortified  to 
the  world,  and  all  the  fading  interefts  and  enjoyments  thereof. 
The  world  is  a  deadweight  upon  the  foul,  efpecially  in  a  day  cf 
trial,  where  the  love  of  it  has  the  afcendant  and  pre  valency  in  the 
heart :  Hence  we  are  told,  that  Demas  forfook  Paul  and  the  pro- 
felTion  of  Chrifiianity,  by  having  loved  this  prefent  world ;  If 
any  man  love  the  worlds  the  love  of  the  Father  is  not  in  him.  And,  if 
the  love  of  the  Father  be  not  in  us,  'tis  im.poffible  we  can  ftand  in 
a  fnaking  day.  There  are  thefe  things  in  the  world  that  we 
would  ftudy  to  be  mortified  unto,  in  order  to  our  ftandingin  a 
time  of  trial,  i.  Our  worldly  eilates  and  riches.  The  love  of 
money  is  the  root  of  all  evil,  which  while  fome  have  coveted,  they  have  er- 
red  fromthe  faith, ^c.  Owhat  afcandal  is  it  to  Chriftianity,  to 
fee  menprofelnng  Chrifl  andChriftianity  fo  wedded  to  the  world, 
and  the  perifliing  riches  of  it!  In  order  to  our  getting  it  under 
our  feet.let  us  view  it  in  the  light  whereinGod  has  fet  it  to  us  in  his 
word :  His  verdi6l  of  things  is  the  trueft ;  and,  if  we  believe  him, 
all  that  is  in  it,  is  meer  vanity,  vanity  of  vanities.,  &c.  Let  us  con- 
template things  above,  and  look  at  things  notfeen,  Sc.  What 
will  it  appear  when  we  are  a  little  beyond  death  ?  2.  Let  us  ftu- 
dy to  be  mortified  to  our  worldly  credit,  our  name  and  reputation 
in  the  world.  It  commonly  goes  very  near  us,  and  it  was  among 
the  fliarpeftof  trials  that  the  worthies  met  with,  Heh.  11.  when 
they  endured  the  trial  of  cruel  mocking.  'I'is  no  eafy  thing  to 
proud  nature  to  have  our  name  and  reputation  torn  by  reproach 
and  caft  out  as  evil :  Yet,  1  fay,  if  we  would  fland  in  a  day  of  trial, 
we  muft  lay  our  worldly  name  and  credit  at  the  feet  of  Chrifl:.  He 
Tv'.i.s  ccnten  t  to  have  his  name,  which  is  above  every  name,  black- 
rjcd  with  reproach  for  us ;  he  was  called  a  hlafphemer,  a  wine-bibn\ 
a  friend  cf  publicans  andJinners^cLU  affefter  of  popularity  5  yea,  a 
devil :  But  he  endured  the  crofs,  anddefpifed  the  fhame  cfii.  Sirs,  let 
us  remember  that  we  arc  neither  to  ftand  or  fall  according  to  the 
world's  verdi6l  of  us  :  'Tis  a f  nail  thing  for  me  to  be  judged  of  men  ; 

he 


CoTJRAGious    Fait  He  291 

he  thatpidgeth  me  is  the  Lord.  Let  us  remember,  that  there  is  a  real 
gl6ry  in  bearing  reproach  for  Chrifb  and  his  caufe  :  Mofes  ejleemed 
the  reproach  of  Chr'ijl  greater  riches  than  all  the  treafiires  of  Egypt.  3 . 
Let  us  fludy  to  be  mortified  to  worldly  eafe,  quiet  and  liberty. 
P^z</ lays  his  account  with  bonds  for  the  name  of  Chrill:.  Sirs, 
whatfignifiesthebeing,  likePrtz/ZandiSi/^i",  fliut  upin  a  dungeon 
for  Chrifl:,  and  under  chains,  ifhisprefenccbe  with  us,  as  it  was 
with  them?  &'c.  A  prifon  has  been  hanfelled  by  the  mod  emi- 
nent of  the  faints  now  in  glory,  ^er.  30.  2.  Matt.  4. 12.  Adts  s. 
18.  But  God  loofed  his  prifoners,  and  fet  them  free  at  length. 
Commonly,  when  men  are  cruel,  the  Lord  is  kind  :  He  looks 
down  from  heaven,  to  hear  the  fighing  and  groanings  of  his  prifo- 
ners, &c.  A  prifon  or  confinement  by  men,  is  not  hell ;  men 
have  their  prifons,  and  God  has  his.  We  read  of  thefe  who  finned 
inthe  days  of  Noah, thzl3.Yenow  mthe  prii^on  of  hell,  i  Pet.  3, 19. 
that  is  a  terrible  prifon  indeed,  no  relief  there  :  Little  hazard  of 
mens  prifons,  ifthat  be  all  the  hell  we  are  to  endure.  4.  Let  us 
{ludy  to  get  our  aflfe^lions  mortified  even  to  the  inordinate  love 
of  life-  This  indeed  is  a  hard  lefture,  yet  it  is  a  lefture  that  we 
mufl;  learn,  if  we  be  the  followers  of  Chrift,  when  a  day  of  trial 
comes.  Sirs,  if  ever  you  took  on  with  Chrift  the  Captain  of  fal- 
vation,  you  have  laid  your  lives  at  his  feet,  and  all  the  comforts 
of  life,  to  be  difpofed  of  by  him,  ^c.  Die  we  muft  one  time  or  o- 
ther,  and  we  can  never  part  with  it  more  honourably  than  in  the 
caufe  of  Chrift,  ^c.  Chrift  parted  with  his  valuable  life  for  us, 
and  fliall  we  fpare  our  poor  mifcrable  life  for  him  ?  Again,  think 
what  a  life  of  glory  you  enter  into,  when  you  lay  down  your  life 
for  his  caufe,  ^c. 

(6.)  In  order  to  our  being  prepared  for  encountring  the  flia- 
dows  of  deathjfecure  thefe  three  good  things,and  there  is  no  fear ; 
agoodGod,agoodcaufe,anda  good  confcicnce.  1.  Secure  the  pre- 
fence  of  a  reconciled  God  in  Chrift.  It  was  the  faith  of  this,  that 
made  David  fo  bold  here  in  the  text ;  Tho'  1  ivalk  through  the  valley, 
&c.  His  promife  is  fure,  /  will  nevsr  leave  thee  nor  forfake  thee, 
&c.  When  thou pajfejt  through  the  waters,  1  will  be  with  thee,  &c. 
Let  faith  faften  on  his  word,  and  fay.  This  God  is  my  God  for  ever 
and  ever,  and  he  PmU  he  my  guide  even  unto  death.  2.  Secure  agood 
caufe.  'Tisamiferable  heartlefs  thing  for  a  man  tofnffer  as  an 
cvil-doer,tofvffer  as  a  bufy-bGdyin  other  mens  matters  ;  but  to  fuf- 
fer  for  Chrift,  for  the  doftrinc,  difcipline,  worfliip  and  govern- 
ment of  his  houfe,  to  fufi'er  for  his  members,  or  cleaving  unto  the 
leaftofhis  truths,  is  comfortable  and  creditable  :  And  we  are  to 
account  it  all  joy,  when  we  fall  into  divers  temptations  and  trials  on  this 

V  2  accoint, 


292  COURAGIOUS      FaITH. 

account,  even  tho'  b  ut  the  leafl  hoof  of  divine  truth  be  concerned ; 
for  better  heaven  and  earth  were  unhinged,  than  one  jot  or  tittle 
ofthe  truth  ofGod  be  fuffered  to  fall  to  the  ground.  3.  Secure  a 
good  confcience  to  bear  you  company  ;  for  this  is  like  a  bird  in 
thebofom,  that  makes  the  countenance  glad,  even  when  ftorms 
blow  hard  from  without.  This  is  our  rejoicing,  the  tejtimony  of  our 
confgence,  &c.  And,  in  order  to  your  having  a  good  confcience, 
get  it  fprinkled  with  the  blood  ofthe  Lamb,and  keep  at  the  great- 
ePi  diftance  from  every  thing  that  may  defile  it,  even  tho'  it  Ihould 
offend  the  whole  world  in  fo  doing. 

(7.)  Keep  your  eyes  fixed  upon  Jefusas  our  glorious  pattern, 
and  fee  him  within  the  vail  with  the  fpoils  of  hell  in  his  hand,  Heb, 
12.  2.  Let  us  run  "joith  patience  the  race,  &c.  View  him  as  the  re- 
nowned Captain  of  falvation,  coming  from  £r/ow.  Eye  him,  i. 
As  our  Redeemer  that  has  fatisfied  juflice  for  us  :  Sodid  Jo^;  / 
know  that  my  Redeemer  liveth,  &c.  This  put  him  in  cafe  to  look 
death  and  the  grave  in  the  face.  2.  Eye  him  as  your  Leader,  and 
the  Captain  offahation  mctdeperfeSt  through fufferings.  He  did  wade 
afeaofbioodandwrath,  andheisnowon  the  other  fide,  crying. 
Fear  not,  for  I  voas  dead,  and  am  alive.  3.  Eye  him  as  your  head  of 
influence,  and  wait  for  fupplies  of  grace  from  him  ;  for  he  will 
not  be  wanting  to  give  out  life  and  ffcrength  to  his  members,  as  he 
has  fervice  for  them,  ^c.  4.  Eye  him  as  a  head  of  government, 
having  all  power  in  heaven  and  in  earth  in  his  hand,  for  the 
benefit  of  his  myfi:ical  body  :  For  this  will  make  you  finginthe 
midfi;  of  tribulation,  faying,  The  Lord  lives,  ble£ed  be  my  rock, 
and  let  the  God  of  my  falvation  be  exalted.  The  Lord  fijall  reign 
for  ever,  even  thy  God,  0  Zion,  unto  all  generations.   Selah. 


The 


f  The  Belt  EVE  r's  Journey  from  the  Wil- 
dernefs  of  this  World  to  the  heavenly  Ca?7aan^ 

Peing  SERMONS  preached  after  the  Adminiftration  of  the  Sacrament  of 
the  Lord's-Suppek  in  Edhiburgh,  March  6  and  7,  1732.  and  afterwards 
inlarged  upon  in  feveral  Sermons  at  Sterling. 

By  the  Rev.  I^Ir.   Ebenezer  Erskine. 


Cant.    viii.     5. 

jyho  is   this  that  cometh  up  from  the  wildernefs,   leaning  upon 

her    beloved. 

N  the  beginning  of  this  chapter  we  find  the  church  under  the 
notion  of  the  fpoule  or  bride,  breathing  after  further  degrees  of 
familiarity  and  fellowfliip  with  Chrift,  the  glorious  bridegroom 
of  fouls,  than  Hie  had  ever  yet  attained  to  ;  Oh  that  thou  wert  as  my 
Irolher.^  that  fucked  the  hreafls  of  my  mother!  Obferve,  they  that 
know  the  Lord,  will  follow  on  to  know  him  ;  they'll  forget  things 
that  are  behind.,  and  reach  unto  thofe  things  that  are  before.  Tiie 
fpoufe,  altho'  fhe  had  been  brought  into  the  banquetting-houfe.,  and 
zWow^d.  to  Jit  under  his  fJjadow  with  great  delight.,  yet  here  we  find 
her  pleading  for  further  intimacy,  renewed  manifeftations  and  dif- 
coveries  of  him  :  A  believer  can  never  be  fatislied  with  any  degree 
of  nearnels,  *till  he  come  to  be  fwallowed  up  in  the  immediate  vifi- 
on  and  fruition  of  him  in  glory.  This  requeft  of  the  fpoufe  fhe  in- 
forces  v/ith  feveral  arguments  :  She  tells  him,  ver.  2.  in  the  clofe, 
that  fhe  would  caufe  him  to  drink  of  her  fpiced  zvine,  and  the  juice  of 
her  pomegranates  •,  that  is,  fhe  would  entertain  him  with  the  fruits  of 
his  own  fpirit,  the  graces  of  his  own  operation,  which  are  the  only 
entertainment  he  isdehghted  with,  ar.J  the  beftthat  her  mother's 
houfe  could  afford.  Obferve,  that  a  Z't'/zewr  thinks  nothing  too  good 

-f-  The  occafion  of  this  publication  is,  about  a  twelvemonth  ago  there  were 
printed  in  one  fiieet  of  paper,  and  publiihci  without  the  author's  knowledge  or 
allowance,  foine  uncorrcdl  and  fpurious  notes  of  ihcfe  fermons,  under  the  title  of, 
The  ckaraHer  of  a  foul  efpoufcd  to  Chrift  :  With  the  public;ition  and  dilpcrfing  of 
which,  the  reverend  Mr.  ErjMne  was  To  much  offended,  that  he  caufed  apprehend 
fome  who  were  fcllinj-,  them  ;  and  the  fpurious  papers  being  at  the  fame  time 
(eized,  v.-cre  burnt  publickly,  by  order  of  the  magiilratcs  o^  Sterling. 

And  the  truf  notes  being  much  defired  by  many  who  heard  them  delivered, 
the  reverend  author  has,  for  the  faiisfaiiion  of  fuch,  and  for  the  vindication  of 
truth  and  himfclf,  allowed  them  to  be  publiflicd. 

V  :?  for 


iip^-  The    Believer's    Journey 

for  the  entertainment  of  his  blefTed  Lord ;  if  he  had  ten  thoufand 
hvavcn?  of  glory  ut  his  difpofal,  they  lliouM  be  all  at  his  fervice : 
'i'hey  cafi;  their  crowns  down  at  jiis  feet.  Our  blefTed  Lord's  ten- 
der heart  will  notallow  him  to  reilrain  or  keep  up  himfelf  long 
from  the  foul  that  is  panting  after  nearnefs  to  him,-  for  we  find,, 
li\3.  he  grants  her  fait,  and  allows  her  a  renewed  difcovery  of 
his  tender  love,  infomuch  that  flie  is  made  to  own,  his  left-hand  is 
under  my  bead,  and  his  right-hand  doth  embrace  me.  Upon  which,  f 
4.  {lie  expreifes  her  care  and  concern  to  prevent  any  further  in- 
terruption of  her  fellowfliip  &  communion  with  her  Lord,  either 
by  her  felf  or  others ;  I  charge  you,  O  ye  daughters  ofj^erufakm,  that 
yejlir  not  up,  nor  awake  my  love  till  bepkafe.  The  daughters  o^Je- 
rujdlem,  particular  believers, being  fuppofcd  to  be  witnefles  of  this 
bleffed  intimacy  between  Chrift  and  the  fpoufe,  and  unto  the  a6l- 
ings  of  her  faith  and  love  upon  him,  they  are  introduced  in  the 
words  of  the  text,  exprefling  their  wonder  and  fatisfaftion  at  the 
blelfed  interview  between  Chrift  and  his  beloved  fpoufe,  even 
here  in  a  militant  ftate  ,•  PFho  is  this  that  cometh  up  from  the  wilder- 
Jiefs^  leaning  upon  her  beloved  ? 

In  the  words  we  may  notice,  i.)  The  dcfignation  given  to  this 
world,  with  reference  to  the  church  and  people  of  God ;  'tis  but  a 
wildernefs,  oraweary  land,  through  which  they  are  travelling 
toward  their  own  home.  (2.)  We  have  the  courfe  they  are 
fleering  while  in  the  wildernefs :  I'hey  are  not  fitting  flill  in  it,or 
going  further  into  it,as  if  it  were  their  home ;  no,  they  are  coming 
lipfroin  the  ivildernefs :  Their  affe^ions  arefet  upon  things  that  are  a- 
hove,  ^  not  upon  things  that  are  below ;  they  have  got  a  tafting  of  the 
grapes  of  £//j(7o/,they  have  got  a  view  of  the  land  afar  ofF,&  of  the 
King  in  his  beauty, which  makes  them  difrelifli  this  prefent  world 
and  look  and  long,  not  for  the  things  that  arefeen,  but  the  things  that 
are  notfcen,  and  which  are  eternal.  (3.)  We  have  the  fpoufe's  pof- 
ture  as  Ihe  comes  up  from  the  wildernefs ;  flie  is  leaning.  Hebrcaiis 
obferve,  that  this  is  a  word  not  elfewhere  ufedin  fcripture ;  the 
ieventy  interpreters  tranflateit,  confirming,  ox  ftrengthning  her- 
f(:\i  :  It  plainly  ilippofes  the  fpoufe's  weaknefsandimpotency  in 
Jjerfelf  to  grapple  with  difficulties  in  her  way  through  the  wilder- 
nefs, together  with  her  dependanceon  the  grace  and  furniture 
that  was  Ir.id  up  for  her  in  Chrilt ;  and  that  flie  muft  needs  fag  and 
fail  in  her  journey,  without  newfupplies  and  communications  of 
ligh  t,  life,  and  ftrength  from  him,  in  whom  all  Tiilnefs  dwells.  (4) 
Wchave  the  blelfed  flay  and  prop  on  which  llie  leans  andrefts 
her  weary  foul,  incoming  up  from  the  wildernefs;  'tis  upon  her 
beloved,  tnatis,  upon  ChrKf,  whofc  love  andlovelinefs  had  ravilh- 

ed 


to    the    Heavenly    Canaan.  295 

ed  her  heart,  and  drawn  out  her  cordial  alTent  and  confenttohiLTi 
as  the  bridegroom  of  fouls,  who  had  betrothed  her  tohim'elf  la 
mercy,  faithfuhiefs  and  loving-kindnefs.  'Tis  plea  Hint  here  to 
©bferve  how  the  heart  of  God  the  Father,  and  the  heart  of  the 
behever  jump  and  centre  upon  Chnft  1  This  is  my  beloved  Son  (fays 
God  the  Father)  in  '■johom  I  am  '■jjell plcafed ;  He  is  my  fervaiit  ■whom 
I  uphold,  mine  ele^  in  whom  my  foul  delighteth.  And  O !  fays  the 
believer,  as  he  is  the  Father's  beloved,  fo  he  is  rny  beloved  too  ; 
he  is  jull  the  darling  and  delight  of  my  foul ;  PVhom  have  I  in  hea- 
ven but  thee  ?  and  there  is  none  in  all  the  earth  I  defire  befides  thee, 
(5.)  We  have  the  influence  or  impreffion  that  this  pleafant  fighc 
has  upon  the  daughters  of  yfn//7/f/«exprefled  in  a  way  of  quefti- 
cn,  Whoistbisl  Thisis  notaqueftionof  ignorance, as  tho' they 
wanted  to  be  informed  whom  the  fpoufe  was ;  but,  i .  'lis  a  que- 
ftion  of  wonder :  They  are  flruck  with  a  holy  amazement  at  fucli 
intimacy  and  familiarity  between  parties  that  are  at  fuch  infinite 
diflance  ;  that  the  high  and  lofty  one  who  inhabits  eternity,  fliould 
admit  dull  andaflies,  defiled  with  fin,  the  abominable  thing  that 
his  foul  hates,  into  fuchfriendfiiip  and  fellowfiiip.  2.  'Tis  not 
aqucfiionof  contempt,  but  of  efl:eem.  Although  believers,  who 
are  the  fpoufe  of  Chrifl:,be  in  themfelves  defpicable  and  polluted; 
yet,  by  vertue  of  their  relation  to  Chrift,  they  are  worthy  of  the 
higheft  efteem,  being  made  beautiful  thro'  the  comelinefsthat 
he  puts  upon  her.  3.  'Tis  a  queflion  of  approbation  and  commen- 
dation :  They  hereby  exprefs  their  fatisfaftion  with  her  practice, 
and  the  exercife  of  her  faith  in  coming  upfront  the  wildernefs  leaning 
on  her  beloved,  as  the  fafeft  courfe  fiie  could  take  for  accomplilliing 
her  journey  to  the  Canaan  ihzt.  is  above,  thro' the  dens  of  lions, 
and  mountains  of  leopards.  Obferve,  That  it  is,  and  will  be  the 
pleafure  and  fatisfaSlion  of  a  gracious  foul,  to  fee  others  thriving 
and  profpcring  in  theLord's  way,and  in  acquaintance  withChrifl:, 
even  tho'  they  themfelves  be  outflript  and  darkned  thereby  in 
the  world's  view.  The  words  would  afford  a  great  variety  of 
dottrincs,  but  I  confine  myfelf  unto  this  one, 

DBS  ERF.  That  it  is  the  undoubted  duty  and  the  laudable  pra&ice 
of  believers,  truly  betrothed  to  Chrift,  to  come  up  from  the  ivildernefs  of 
the  world  toward  the  landof  rcfl  and  glory  that  is  above,  faying  and 
ieaning  their  fouls  upon  him  as  their  beloved.  JVho  is  this  that  Com- 
eth upfront  the  wildernefs  leaniitg  en  her  beloved   - 

"The  do61rine  being  clearlv  founded  on  the  words,  I  flr^ll  not 
ftandon  the  confirmation  of  it,  butfiiall,  thro' divine  alTlilance, 
endeavour  to  fpeak  to  it  in  the  following  method  and  order ; 

(i.)  Give  you  thef/^-'^r^t^ffrj-of  thefoul  efpoufed  orbea'othed 

V  4  ^c 


296      '  ,^frbe    Believer's    Journey. 

toChrift.  (2.)  Speaka  little  of  the -zDor/i,  the  place  of  the  belie- 
ver's refidence,  under  the  notion  of  a  wildernefs.  (3.)  What 
may  be  the  import  of  the  fpoufes  coining  up  from  the  wildernefs. 
(4.)  Speak  a  little  of  her  pollure;  for  flie  comes  up,  leaning  upon 
her  beloved.  (5.)  Enquire  into  the  grounds  and reafonsoi'  this  doc- 
trine, why  th-e  fpoufe  of  Chrifl  comcthiip  fromthe  ivildernefs,  and 
why  (he  comes  leaning  on  her  beloved.  And  then,  (6.)  Apply  the 
whole.  • 

-  Firjl  thing  is,  To  give  you  the-ebaruBer  of  a  foul  truly  efpoufed 
to  Chrifl; ;  andlfliall  endeavour  to  draw  the  chara6ler  from  the 
text  and  context. 

lytthen,  He  is  one  that  is  always  breathing  to  more  and  more 
nearnefs  to  the  Lord, and  a  more  intimate  fellowfhip  and  acquain- 
tance with  him.  Hence  the  fpoufe  here, -u^r.  I.  notwithftand- 
ing  all  file  Iiad  found,  cries  out,  0  that  thou  zvert  as  my  brother,  that 
fucked  the  breafts  of  my  mother !  Some  make  this  to  be  a  wifh  or  a 
prayer  of  the  Old  Teftament  church,  for  the  aftual  incarnation 
of  the  fon  of  God  ,*  as  if  flie  had  faid,  O  that  that  happy  day  were 
come,  when  thou  flialt  aftually  become  the  feed  of  the  woman,  a 
child  born  to  us !  I  think,  if  thou  wert  a6tually  incarnate  and  clo- 
thed with  my  nature,  I  would  not  keep  at  fucha  diftance,  but 
would  enter  mth  boklnefs  into  the  hoH eft  through  the  'u^i/of  thy  hu- 
man nature.  Whether  that  be  in  it  or  not,  yet  *tis  plain  that  the 
wordsexprefsadehre  after  more  intimacy  and  nearnefs  than  fhe 
had  yet  enjoyed.  Sirs,  if  you  be  efpoufed  unto  Chrifl,  whatever 
nearnefs  or  accefs  you  have  had,  you  will  defire  more,  and  be  rea- 
dy to  cry  with  David^  Pfal.  42.  i.  Astbehart  panteth  afterthe  wa- 
ter-brooks,  fo  pant  eth  my  foul  after  thee,  O  God.  Whenever  any 
cloud  overcalls  your  sky  you  will  be  ready  to  fay,  O  that  I  knew 
where  I  might  find  him. 

2dly,  The  fouKefpoufed  to  Chrifl:  will  not  be  afliamedto  own 
him  before  the  world,  as  you  fee  in  the  clofeof  ver.  i.  When  I 
lliould  find  thee  without,  I  would  kifs  thee,  and  fliould  not  be  a- 
Ihamed.  We  are  commanded  to  kifs  the  Son,  left  he  be  angry,  Pfal. 
2.  And  they  that  are  efpoufed  to  him,  they  kifs  him  with  a  kifs 
of  affeftion  and  love,  and  with  a  kifs  of  fubjeflion  and  reverence, 
and  are  not  afliamed  to  do  it  before  the  profane  carnal  world,  who 
perhaps  may  be  ready  to  laugh  at  them  for  their  religion  ;  no 
they'll  confefshim  and  his  caufe  and  intcrefl,  whatever  be  the 
hazard,  knowing  that  they  v/ho  confefs  Chrifl:  before  men,  he  will 
not  be  behind  hand  with  them,  but  will  confefs  thembefore  his 
father  and  before  his  holy  angels.  Sirs,  beware  of  fuffering 
yourfelves  tobc  banter'd  or  laughed  out  of  your  religion  in  this 

degenerace 


to   the    Heavenly    Canaa'n.  297 

degenerate  day  :  for  he  that  is  afjamed of  me  before  men,  of  him  will 
I  be  aPmmed  before  my  Father,  and  before  his  Angels.  Chriil  dif- 
pifed  the  ihaineand  ignominy  of  the  crofsforus,  and  therefore 
let  us  defpife  the  reproaches  or  the  revilings  of  the  world  in  own- 
ing him. 

Sr/Zy,  The  foul  that  is  really  efpoufed  to  Chrifl",  is  heartily  con- 
cerned for  ilie  good  of  his  mother- church,  and  to  have  the  Lord's 
gracious  and  fenfible  prefence  in  his  ordinances ;  that  he  may  be 
a  public^  good  to  others,  as  well  as  to  itfelf.  This  difpofition  you 
fee  in  the ipoufe here,  ver.  2.  in  the^ beginning,  Iiviflbringtheeto 
my  mother's  boufe ;  as  if  lliehad  faid,  I  would  make  it  my  bufinefs 
to  have  the  Lord  bro't  back  into  the  airemblies&  dwelling-places 
ot'Zion,  that  he  might  be  the  glory  in  the  midil  of  her.  Sirs,  the 
Lord  is  angry  with  our  mother  at  this  day,  he  is  threatning  to 
break  up  houfe  with  her ;  there  is  little  of  God  to  be  feen  or  fek 
mom  judicatories,  in  ordinances,  in  preaching, .in  hearing,  in  commu- 
nicating ;  an  Ichabod  may  read  in  every  corner :  Little  of  the  life 
and  power  of  religion  is  to  be  feen  among  magiilrates,  minifters 
or  people.  Well,  if  you  be  efpoufed  to  Chrifi,  you  will  ftudy  to 
wreflle,  and  bring  him  back  again  to  your  mother's  houfe,  efpe- 
cially  when  you  find  him  in  a  fenfible  way  prefent  with  your  own 
foul ;  according  to  the  pra6lice  of  the  fpoufe,  Cant.  iii.  4. 1  found 
him'who?n  my  foul  loveth;  I  held  him,  arj-ivould  not  let  him  go  till  I 
brought  him  to  my  mother  s  houfe,  and  to  the  chambers  of  her  that  con- 
ceived me. 

4thly,  The  foul  efpoufed  to  Chrifl:  is  one  that  is  fond  of  the 
inftruclions  of  his  word  and  Spirit ;  as  you  fee  in  the  fpoufe, in  the 
middle  of  1^.  2.  Thisisoneof  her  great  defigns  in  bringing  Chrifl 
unto  her  mother's  houfe,  that  fo  Ihe  and  others  might  have  the 
myfteries  of  the  kingdom,  and  fecrets  of  the  covenant,  and  the 
wonders  of  his  law  more  clearly  opened  and  unfolded. Chrift  is  the 
funofrighteoufnefs,  the  light  of  the  world  ;  he  is  made  of  God 
iintousiiv/Jow,  thegreat  prophet  o[ the  Cimxch,  the  interpreter  a- 
mongathoufand  :  And  when  he  comes  unto  a  land  or  place  in  the 
power  of  hisSpirit  accompanying  his  word,  the  oracles  of  heaven 
are  then  opened,  and  the  myfleries  of  the  kingdom  are  unvailed, 
the  people  that  fat  indarknefs  are  made  to  fee  great  light  ;  and,  Othis 
is  the  dclightanddefireofevery  foul  truly  efpoufed  to  the  Lord. 

Sthly,  I'he  foul  efpoufed  to  Chriil  is  one  that  is  dcfirous  to  give 
himthebeft  entertainment  that  it  is  capable  to  afford  ;  as  the 
fpoufe  in  the  clofe  of  f.  2.  IiDould caufe  thee  to  drink  of  ?ny  fpiced 
ixilne,  ^  oj  the  juice  of  my  pomegranates.  Chrift  entertains  his  fpoufe 
with  fat  things  full  of  marrow,  wines  on  the  lees  well  refined  ; 

and 


298  The    Believer's    Journey 

and  they  that  tafle  of  this  food,  they  are  foraviihed  with  it,  that 
they  l<:no\v  not  what  requital  to  make  him  ;  but  they  would  give 
him  the  be  ft  entertainment  that  they  can  imagine,  if  they  had  it. 

6thlyy  The  foul  efpoufed  to  Chriilis  one  that  would  juft  lie  and 
lodge  m  the  arms  of  a  redeemer,  f.  3.  His  left  -  hand  Jhall  be  under 
my  hcad^  and  his  right-hand flj all  embrace  me.  I'o  the  fame  purpofa 
is  what  we  have,  f.  6.  Set  nie  as  ajealupon  thine  arm  ;  as  if  ilie  had 
fciid,  let  m.y  life,  my  foul  be  hid  with  Chriftin  God  ,•  let  me  be  in- 
circled  in  his  everlafting  arms,  and  the  eternal  God  my  refuge. 
As  it  is  the  dellre  of  a  gracious  foul  to  have  Chrift  lying  as  a  bundle 
of  myrrh  between  its  breafls,  fo  it  cannot  reft  till  it  be  in  the  arms 
andbofom  of  him  who  is  in  the  bofom  of  the  Father  ;  and  Oh, 
when  it  comes  there,  the  foul  cries.  This  is  my  rejij  here  will  I 
dwell,  for  1  like  it  well. 

7f/;/y,  Whenthefoulwinstoany  nearnefs  tothe  Lord,  'tis  a- 
fraid  of  every  thing  that  may  ftir  up  his  difpleafure,  or  provoke 
him  to  withdraw  ;  as  you  fee  it  was  with  the  fpoufe,  f.  4.  [charge 
you.,  Oye  daughters  <}/Jerufalem,  that  yejlir  not  up  nora-ivake  my  love 
tillhepleafe.  I'he  poor  foul  that  is  admitted  to  nearnefs  ta  the 
Lord,  is  afraid  of  the  leaft  fquint  look  to  the  world,  felf,  or  any  of 
Chrift's  rivals  ,•  afraid  of  the  workings  of  a  remaining  body  of  fin 
and  death,  pride,  vanity,  or  any  thing  elfe  that  may  provoke  him 
tocoverhimfelf  withacloudinhis  anger.  The  man  knows,  to 
his  fad  experience,  that  his  iniquities  feparate  between  him  and 
his  God  ,*  and  therefore  he  watches  againft  the  lead  appearance 
of  evil.  Oh  there  are  but  few  tender  Chriflians  in  our  day,  and 
hence  it  comes  that  there  is  fo  little  of  fenfible  communion  with 
the  Lord  ;  for  communion  with  God  can  only  be  maintained  in 
away  of  holinefs,  and  habitual  tendernefs  of  walk,  Pfal.  24.3. 
fVho  fJjall  afcend  unto  the  hill  of  the  Lord  ?  and  who  p:all  Jland  in 
his  holy  place  ?  f.  4.  He  that  hath  clean  hands,  and  a  pare  heart, &ic. 

Sthly,  The  foul  efpoufed  to  Chrift  is  one  who  is  bending  his 
courfe  heavenwards,  and  has  his  back  turned  upon  this  world  as  a 
howling  wildernefs.  They  defire  a  better  country,  that  is,  an  hea- 
"oenly  ;  they  are  looking  for  a  city  that  hath  foundations,  ivhoje  builder 
and  maker  is  God  ;  and  therefore  they  look  upon  this  world,  and 
the  things  of  it,  with  a  holy  contempt  and  difdain  ;  as  you  fee  in 
the  fpoufe  here,  flie  is  coming  up  from  the  wildernefs  toward  tie 
promifed  land  of  glory. 

<)thly.  He  is  one  whofe  life  in  this  world  is  a  life  of  faith  and  de- 
pendence on  Chrift,  as  you  fee  in  the  fpoufe  here  ;  as  flie  travels 
thro'the  wildernefs,  flie  leans  on  her  13eIoved.  Here  we  walk  by 
faith,  not  by  fight  :  The  life  I  live  is  by  faith  on  the  fon  of  God. 

But 


to  the  Heavenly     Canaan.  i^pp 

Eiit  of  this  more  afterwards.  Thus  I  have  glanced  at  the  character 
oftheroulerpoufedto  Chrift^as  it  lies  in  the  preceding  context. 

The  fccond  tiling  was  to  take  a  view  of  the  place  of  the  prefcnc 
rtfidence  of  the  fpoufe  of  Chrift ;  'tis  a  ixiilderncfs^  a  very  unhcarc- 
fome  lodging  :  For, 

ift.  You  know  a  wildernefsisa/o/Zr-srv  place,  Pfal  107.4. 'lis 
faid  there  of  exiles  or  travellers,  I'hat  tliey  wandredina  wiider- 
nefs,  in  a  Iblitary  way.  O  what  a  weary  folitary  place  is  this  world 
unto  God's  people .'  efpecially  when,  to  their  own  fenfe  and  feel- 
ing, the  Lord  is  withdrawn  from  them  :  The  whole  world  looks 
void  and  empty  ;  all  the  riches,  pleafures,  relatiows  and  comforts 
of  time  cannot  fill  his  room ;  fo  that  they  are  in  a  manner  wild, 
and  know  not  what  to  do,  or  whither  to  turn  them,  when  Chrift  is 
av/ay.  llenceis  that'of  y^Z?,  23.  ^,c).  Beholdlgofov-voard,  hut  he 
is  not  there ;  backward^  but  I  cannot  perceive  him  ;  on  the  left-hand 
"job ere  he  doth  zvork,  but  I  cannot  behold  him  :  He  bidet b  him f elf  on  the 
rigbt-bandybut  I  cannot  fee  him.  O  that  I  knew  ijchere  Iniightfind  him  ! 

2dly,  A  wilderneTs  is  a  mifiy  2Lnd  foggy  place,  where  noifom 
fleams  and  vapours,  ariflng  out  of  the  earth,  darken  the  sky ; 
which  are  both  prejudicial  to  health,  and  ready  to  lead  the  travel - 
leroutof  hisway :  Such  apartisthisworld  to  the  Lord's  people. 
What  hellifli  fteam.s  and  vapours  are  cafl:  up  by  Satan,  the  god  of 
this  world,  to  bemift  the  traveller  to  glory,  whereby  he  is  in  dan- 
ger of  lofing  his  way  and  fpiritiuil  health  at  once  ?  Never  was  there 
an  age  wljerein  fuch  pejtilential  vapours  of  f/ror,  blafphemy,  carnal 
policy  andprofanity^  did  more  abound,  than  in-this  day  wherein  we 
Jive;  x\\Q  mouth  ofthehottomlefspit  is  as  it  were  opened,  2iV\dhlaf- 
phemy  and  errors  cafl  up,  to  darken  and  obfcure  zhc  fun  nfrigbteouf- 
Ji^fs,  &c. 

^dly,  A  wildernefs  is  a  barren  place ;  it  affords  little  or  nothing 
for  the  fupport  of  human  life  :  Hence  it  is  faid  of  the  travellers  in? 
a  wildernefs,  Pfal.  107.  5.  They  were  hungry  and  thirfty^  and  f7;^/> 
foul  fainted  in  them.  Such  a  place  is  this  world  to  God's  people,- 
'tis  a  barren  land,  which  yields  nothing  but  fwines  husks,  vanity 
ami  vexation  offpirit^  which  the  men  of  this  world  make  their  food, 
and  their  all :  Hence  David  complains  that  he  was  in  a  dry  and 
Lhirfty  land,  where  there  was  no  water.  It  is  true  indeed,  the 
travKilfers  to  glory  have  their  wildernefs-meals  to  keep-  in  their 
life,  in  their  journey  :  but  no  thanks  to  the  world  for  that ;  for  tlie 
food  tliey  live  upon  does  not  come  out  of  the  earth,  the  wilder- 
nefs of  this  world  cannot  afford  it ;  no,  bur,  like  the  manna  that 
k^d  Ifraelln  the  wildernefs,  it  comes  from  above.. 

4tbly,  A  wildernefs  is  a  place  of  danger;  thieves,  and  robbers, 

and! 


300  The    Belie'ver's    Journey 

and  beads  of  prey  frequent  the  wildernefs,  whereby  travellers.' 
are  in  danger  of  being  fpoiled  of  their  life  and  fabflance.  Such  a 
place  is  this  world  to  God's  people;  'tis  called  a  den  of  lions ,  and 
■d  mountain  of  leopards.  Cant.  4.  8.  Here  it  is  that  the  great  Abaddon 
and  Jpollyon,  the  deRroyer  of  mankind,  with  all  his  hellifli  legions 
form  their  camp,  watching  all  opportunities  to  devour  and  fwal- 
low  up  the  traveller  to  glory.  Hence  the  devil  is  called  f/;^  7'w/^r 
of  the  darknef  rf  this  ixiorld^  and  htgoes  about  like  a  roaring  lion^  feek- 
ing  whom  be  may  devour.  And  tho'  hell  and  its  armies  iliall  never 
fo  far  prevail,  as  to  keep  the  believer  out  of  heaven ;  yet  they  will 
lludy  to  wound  him,  and  make  him  go  halting  thither.  And, 
Sirs,  youwhohave  been  at  a  communion-table,  had  need  totaled 
heed  to  yourfelves  when  you  go  out  into  the  wide  wildernefs; 
for,  I  allure  you,  Satan  will  be  feeking  to  winnoiii  andfft  you  as 
wheat' :  If  you  beonly  profeffors,  and  no  more,  he  will  fludyto 
trip  up  your  heels,  and  make  you  a  fcandal  to  religion  ,*  but  if  you 
be  real  believers,  and  have  met  with  the  Lord,  the  pirate  will  be 
upon  you  to  fpoii  you  of  your  loading :  And  therefore  be  fober^  be 
vigilant ;  for  you  are  yet  within  the  devil's  territories. 

Sthly,  A  wildernefs  is  an  unfettled place,-  many  heights  and 
hollows,  turnings  and  windings  in  a  wildernefs:  Sometimes  a 
traveller  in  a  wildernefs  will  be  on  the  top  of  mountains,  fome- 
times  down  in  the  valley;  fometimes  his  sky  will  be  clear,  and 
fometimes  cloudy ;  fometimes  a  ftorm,  and  fometimes  a  calm. 
Tuft  fo  is  it  in  the  cafe  of  the  believer  while  hereaway :  Sometimes 
he  is  on  the  mount  of  communion;a.t  other  times  down  in  the  valley 
of  defertion :  Sometimes  he  is  on  mount  Zion,  where  he  enjoys  a 
pleafant  calm  ;  at  another  time  he  is  brought  to  mount  Sinai, 
where  a  ftorm  of  the  thunder  of  the  law  Parties  him :  Some- 
times the  candle  of  the  Lord  fliines  on  his  head,  and  through 
the  light  of  the  Lord  he  walketh  through  darknefs ;  at  other 
times  he  walks  in  darknefs,  and  can  fee  no  light,  fo  that  he  is 
made  to  cry.  Oh  that  it  were  with  me  as  in  months  paji  !  ^c. 

6thly,  Many  pricking  briars  grow  in  the  wildernefs,  many 
rough  ways,  which  are  uneafy  to  travellers.  Jufl  fo  here,  the  be- 
liever palling  through  the  world,  has  the  rough  and  thorny  paths 
ofaffiitlion  to  travel;  Through  many  tribulations  we  mufi  enter  into 
the  kingdom  of  heaven,  John  16.  and  laft  verfe,  In  the  world  ye  flail 
have  tribulation.  I'he  cloud  of  witneffes,  who  are  now  furround- 
ing  the  throne,  they  come  out  of  much  tribulation..  Sfee  what 
troubles  they  endured,  //(?Z?.  11.  36,  37,  38.  Thus  you  fee  in  what 
refpect  this  world,  the  prefent  abode  of  the  believer,  is  called  a 
wildernefs. 

Third 


I 


to    the    Heavenly  .  Canaan.  301 

T/;?rc/ thing  in  the  method  was,  Tafpeaka  little  of  the  courfe 
that  the  fpoufe  is  taking,  or  the  airth  toward  which  llie  is  bending 
while  in  the  wildernefs:  She  is  not  going  down,  but  coining  up 
from  the  wildenwfs.  And  this,  I  conceive,  may  imply  thefe  things 
following; 

ijl,  I'hat  believers,  orthofewho  have  really  taken  Chrifl by 
the  hand,  they  have  turned  their  back  on  the  ways  of  fin,  which 
lead  down  to  the  chambers  of  death.  The  way  of  the  men  of  this 
world,  'tis  a  down-the-hill  way,  which  is  indeed^afy  and  natural ; 
but,  like  a  rolling  ftone  upon  the  precipice,  they  roll  on  till  they 
land  in  the  bottomlefs  gulph  of  eternal  mifery  :  But  now  the  foul 
efpoufed  to  Chrifthasforfaken  the  down-hill  way  of  this  world, 
and  ftcers  a  quite  oppofite  courfe  ;  they  will  not  be  conformed 
unto  the  world,  or  the  courfe  of  the  world,  even  tho'  the  world 
fliould  account  them  for  figns  and  wonders  becaufe  they  will  not 
run  with  them  unto  the  fame  excefs  of  riot. 

2rt7v,  This  coming  lip  fromthe  ivildernefs  implies,  that  believers 
are  pilgrims  on  the  earth,  and  that  this  world  is  not  their  home. 
This  is  whzt  David,  a  great  king,  frankly  owned  in  the  midft  of 
his  worldly  wealth  and  grandeur,  P/iz'.  119.  19.  I  amajiranger 
in  the  earth,  hide  not  thy  commandments  froin  me.  And  this  was  the 
confeflion  of  that  cloud  of  worthies, //<?/;.  ir.  13.  of  whom  the 
world  was  not  worthy;  they  confelTed  that  ihty  wz^q  firangers 
and  pilgrims  on  the  earth. 

^dly,  It  implies  a  diflatisfa^lion  with,  and  a  difefteem  of,  this 
world,  and  all  things  in  it;  and  therefore  (lie  has  her  back  turned 
upon  it,  and  her  face  toward  abetter  airth  :  Like  the  poor  prodigal, 
he  can  find  nothing  in  the  far  country  but  husks,  that  are  only  fit 
for  the  fwine  ,•  or,  like  Solomon,  they  fee  all  here-away  to  be  but 
vanity  of  vanities,  all  vanity  and  vexation  offpirit;  and  therefore 
they  look  not  at  the  things  that  are  /sen,  which  are  temporal  and  fading. 
Like  the  woman  cloathed  ivith  the  fun,  fhe  tramples  upon  the  moon; 
or  with  Paul,  accounts  them  no  better  than  dung  and  hfs.  O,  Sirs, 
whatever  bulk  this  world,  and  the  glaring  beauty  of  it,  may  have 
in  your  eyes  now,  yet  it  will  appear  but  a  very  little  thing,  yea, 
worfe  than  nothing,  when  you  are  but  one  moment  on  the  other 
fide  of  death:  And  therefore,  O  fet  not  your  hearts  or  eyes  on 
that  which  is  not  ;  put  up  David's  prayer.  Turn  away  mine  eyes 
fromkcholding  vanity. 

4thly,  This  coming  up  fromthe  wildernefs  implies,  that  tho'  fhe 
could  find  nt)  reft  nor  quiet  hereaway,yet  llie  expedtcd  a  quiet  reft 
on  the  other  fide,  or  beyond  the  wildernefs.  If  llic  had  no  view 
of  a  better  country,  (lie  would  pitch  her  tent,  and  with  Pcter,hul]d 

tabernacles 


302  The    Believer's    Journey 

tabernacles  in  tlie  wildernefs,  and  not  come  up  from  it.  There 
remaineth  a  rejl  forthe  people  of  God,  Heb.  4.  BleJJed  are  the  dead 
chat  die  in  the  Lord ;  t hey  re/l  from  their  labours,  and  their  "doorks  fol- 
low them.  Up  thy  heart,  believer,  the  day  of  thy  complete*  re- 
demption from  fin  and forrowdraweth nigh;  thy  fighsere  Iqng 
will  end  infongs,  thy  labour  in  eternal  reft,  thy  warfare  in  vic- 
tory for  evermore. 

Sthly,  This  coining  up  from  the  wildernefs  implies  motion,  and 
progrefs  in  lier  motion  heavenwards.  The  ranfomed  of  the 
Lord,  they  are  looking  with  their  faces  toward  Zion,  and  they  gd 
from  ftrength  toflrength,'till  they  appear  before  God  in  Zion.  The 
righteous  /ball  hold  on  his  way,  and  he  that  hath'clcan  hands  waxeth 
Jtronger  and  jlronger.  The  path  of  the  jtiji  is  as  the  /Joining  light,  that 
fnncth  more  and  more  unto  the  perfe^  day.  Whatever  length  vve 
arc  come  in  religion,  we  muft  not  fit  down,  as  if  we  had  attained,  or 
"mere  already  perfect ;  no,  but  we  mu^  forget  things  that  are  behind, 
and  reach  forward  to  things  that  are  before. 

6thly,  This  phrafe  of  coming  up  from  the  wildernefs  implies,  that 
religion  is  an  up-the-hill  work  and  way ;  for  the  fpoufe's  way  here 
is  reprefented  under  the  notion  of  an  afcent.  There  are  a  great 
many  hills  and  mountains,  believer,  that  lie  crofs  thy  way  to 
glory.     I  only  tell  you  of  a  few  of  them.  * 

(i.)  There  is  a  hill  of  remaining  ignorance  that  the  believer  has 
to  climb,  in  coming  up  from  the  wildernefs  ;  for  we  know  but  in 
party  and  now  we  Jee  darkly,  as  through  a  glafs.  He  has  got  fome 
twilight  blinks  of  the  glory  of  the  Lord,  and  of  the  myfteries  of 
the  kingdom  ,•  but  O  they  are  fo  faint  and  languid,  that  he  is  rea- 
dy to  think  he  knows  nothing  at  all.  Hence  is  that  complaint  of 
holy  Jgur,  while  wreflling  up  this  hill,  Prov.  30.  i.  Tmmorebni- 
ti/Jj  than  any  man,  nor  have  1  the  iinderftanding  of  a  man  :  1  neither 
learned  ivifdom,  nor  have  the  knowledge  of  the  holy. 

(2.)  ThevQis  the  hiW  of  prevailing  unbelief,  which  (lands  upon 
the  top  of  the  former ;  ignorance  being  the  very  root  and  foun- 
dation of  unbelief.  The  poor  believer  is  many  a  time  put  to  a 
ftand  while  climbing  up  this  hill,  as  you  fee  in  this  holy  man,  Pfal. 
77.  What  but  the  prevalencyof  unbelief  made  him  to  cry.  Is 
his  mercy  clean  gone  ?  has  he  forgotten  to  be  gracious  ?  has  he  in  anger 
/hit  up  his  tender  mercies  ?  David  gets  fuch  a  backfet  with  this  hill 
of  unbelief,  that  he  fometimea  day  cried  out,  All  menare  liars, 
the  prophets  of  God  not  being  excepted.  Oh  hov/  much  need 
of  that  caution,  Heb.  3. 13.  Take  heed, brethren,lefi  therebe  inany 
of  you  an  evil  heart  of  unbelief,  in  departing  from  the  living  God. 

(3.)  A  mountain  of  ^7//7f  cads  up  to  the  believer  in  his  travel- 
ling 


to    the    Heavenly    Canaan.  303 

Jing  through  the  wildernefs,  which  fometimcs  feems  to  tumble 
upon  him,  and  cruflihim  under  the  weight  of  it.  Hence  Da- 
vid cries.  Mine  iniquities  are  gone  dver  mine  head,  as  a  burden  too  heavy 
for  me  to  hear :  And  at  another  time,  Pfal.  40.  1 2 .  Innumerable  evils 
compafs  me  about,  mine  iniquities  have  taken  hold  of  me,  fo  that  I  am 
not  able  to  look  up,  &c. 

(4.)  A  hill  and  mountain  of  divine  hidings  &  withdrawings  cafts 
up  in  the  wildernefs,  and  this  joins  with  the  former ;  for  'tis  'our 
iniquities  that  feparate  bet-vjeen  us  and  our  God,  that  he  hides  his  face 
from  us :  And  O,  when  the  believer  is  wreftling  with  this  hill,  be 
'■jjalks  in  darknefs,  and  fees  nojight ;  which  makes  it  exceeding  me- 
lancholly.  Hence  ^ob,  I  go  mourning  ivithout  the  fun;  and  the 
church,  Ifa.  49. 15.  Zion  faid,  The  Lord  hath  forfaken,  and  my  God 
hath  forgotten. 

(5.)  And,  while  the  believer  is  involved  among  the  dark  clouds 
of  defertion,  mountains  of  wrath  fometimes  caft  up  in  his  view  ; 
as  you  fee  in  the  cafe  oijob,  chap.  4.  6.  The  arro-ms  of  the  Almigh- 
ty are  within  me,  &c.  And  Heman,  Pfal.  88-  While  Ifuffer  thy 
terrors,  I  am  difiraSted :  Thy  terrors  have  cut  me  off,  &c.  Sometimes 
a  hill  of  flrange  and  cloudy  difpenfations  call  up  in  the  wildernefs 
that  he  knows  not  what  to  make  of  them:  God's  way  to  him  is 
many  times  in  the  fea,  and  his  paths  in  the  mighty  -ivaters.  How  was 
y^coZ*  over fet  with  dark  difpenfations,  when  he  is  made  to  cry, 
Jofeph  is  not,  Simeon  is  not ;  and  yet  ye  zvlll  take  Benjamin  aivay  al- 
fo :  Me  ye  have  bereaved  of  my  children,  all  thefe  things  are  againft  me. 
Davidy  the  man  according  to  God's  heart,  when  he  took  a  view  of 
that  dark  difpenfation  of  the  profperity  of  the  wicked,  and  adver- 
fity  of  the  truly  godly,  he  isfo  overfet  with  it,  that  he  is  at  the 
pointof  giving  up  with  religion  altogether  as  a  vain  thing,  Pfal. 
73.  13.  Verily  I  have  cleanfedmy  heart  in  vain,  I  have  vja/bcd  my 
hands  in  innocence. 

(6.)  Sometimes  a  hill  of  difappointments  faints  the  believer's 
heart.  Perhaps  he  was  expe<5ling  a  meeting  with  God  in  his  or- 
dinances, fome  fupply,  fome  communication  of  the  Spirit,  fome 
inllucnce  and  watering;  but,  alas!  he  finds  ordinances  to  be  dry 
breads,  or  like  the  brooks  of  Tema  where  no  water  is ;  and  there- 
upon the  poor  and  needy  foul  is  ready  to  faint,  and  their  tongue 
to  fail  for  third.  Such  a  melancholly  difappointment  the  fpoufe 
meets  with,  Song"^.  at  the  beginning.  By  night  on  my  bed  1  f might 
kim,  but  I  found  him  not,  &c.  I  might  tell  you  of  the  dark  hills  of 
temptation  from  hell,  and  opprellion  from  the  world,  and  the 
workings  of  remaining  corruption;  but  Ido  not  infifl.  Only, 
from  what  has  been  faid,  vou  may  fee^  that  religion  is  an  up- the- 

kill 


304  The    Believer's    Journey 

hill  way ;  they  who  expe6l  to  win  heaven  in  a  way  of  fin  and  (loth, 
they'll  land  in  hell:  For,  If  the  righteous  are  fcarcely  faved,  ivbere 
Jhall  the  /inner  and  ungodly  appear  ?  The  kingdom  of  heaven  fuffererh  • 
violence^  &c.     So  much  for  the  third  thing,  what  is  implied  in 
coming  up  from  the  wildernefs. 

Fourth  thing  was,  Tofpeaktothe  fpoufe's  pofliire ;  flie  comes 
up  leaning  on  her  beloved.  Bat  I  (liall  wave  this  at  prefent,  and  only 
make  ibme  practical  improvement  of  what  has  been  faid  in  a  doc- 
trinal way. 

CT/^j^r/?  of  this  branch  of  thefIo£lrine,  may  be  information,  in 
the  i'cw  tollowing  particulars.  Is  it  the  duty  and  pra6lice  of  be- 
lievers to  come  up  from  the  wildernefs  of  this  world,  and  to  af- 
pire  after  better  and  greater  things  than  are  hereaway.     Then, 

ijl,  See  hence  the  paucity  of  true  believers  who  are  efpoufed 
imto  Chrift.  Why,  the  greatefl:  number,  inflead  oncoming  up  from 
the  iviildernefs ,  are  going  down  the  wildernefs:  Broad  is  the  way 
that  leadeth  to  deftruttion,  and  many  there  be  that  go  in  thereat.  Oh 
what  flioals  of  people  are  there  in  the  world,  whofe  godis  their  bel- 
ly y  and  who  mind  earthly  things  ?  But  how  few  are  they  who  have 
their  ajfedions  fet  upon  things  above,  and  who  are  really  pointing 
heavenwards  ?  Strait  is  the  gate^  and  narroiv  is  the  way.  that  leadeth 
unto  life,  and  few  there  be  that  find  it.  The  world  perhaps  may 
laugh  at  them  who  keep  the  narrow  way  of  true  religion  ;  but  be- 
hold the  end  of  the  day.  The  triumphing  of  the  ivicked  is  fjjort.for 
they  fl.mll  lie  down  inforrow :  But  as  for  the  righteous  and  the  upright , 
mark  him,  for  the  end  of  that  man  is  peace ;  his  zveeping  endures  but  for 
a  night,  joy  jhall  corns  in  the  morning. 

idly.  See  hence  v/hy  believers  are  called  men  of  another  fpirit 
than  the  reft  of  the  world.  'Tisfaidof  Caleb  2ind  Jofhua,  that 
they  were  of  another  fpirit ;  and  the  Apoftle,  fpeaking  of  himfelf, 
and  other  believers,  fays.  We  have  not  received  the  fpirit  of  this 
world,  but  the  Spirit  which  is  of  God,  that  we  may  know  the  things  that 
are  freely  given  us  of  God.  Why,  here  is  the  ground  of  it,  other 
men  are  of  a  mean  fordid  fpirit,  and  are  content  with  the  wilder- 
nefs,and  fill  their  belly  with  the  husks  that  they  find  in  the  wilder- 
nefs ;  but  'tis  otherwife  with  the  true  believer,  he  comes  up  from^ 
the  ivildernefs,  he  fecks  and  affefts  tbefc  things  that  are  above,  where 
Chrijl  is  at  the  right-hand  of  God.  'Y\\q  world  generally  have  a  mif- 
taken  notion  of  true  greatnefs  of  fpirit ;  they  fondly  imagine, 
that  it  lies  in  pufiiing  their  refentment  againil:  thefe  that  injure 
them;  or  in  puihing  their  fortune,  as  they  call  it,  in  fcrambling 
up  to  the  pinnacles  of  v/orldly  honour,  ..wifdom,  riches  or  prefer- 
ment ;  Whereas  true  greatnefs  of  fpirit  lies  in  a  contempt  of  all 

thefe 


to  the  Heavenly    Canaan.  ■  305 

thefe  things,  in  comparifonof  things  that  lie  beyond  thewilder- 
nefs ;  it  lies  in  looking,  not  at  the  things  that  arefeen,  but  at  the  things 
that  are  not  feen.  O,  Sirs,  we  fink  our  fouls  before  their  original 
make  and  excellency,  when  we  lie  down,  with  the  ferpent,  to  lick 
up  the  dud  and  vanity  of  this  world :  True  greatnefs  of  fpirit  is, 
with  the  fpoufe  of  Chrift,  to  foar  abore  the  world,  lo  mount  up  i-oitb 
wings  like  eagles,  io  things  calculated  for  the  foul  and  its  heaven- 
ly nature. 

3^/y,  See  hence  the  excellency  of  the  Chriflian  religion,  which 
makes  a  difcovery  of  things  that  lie  beyond  the  wildernefs  oF  this 
world,  and  calls  a  man  to  come  upfront  the  imldei'nefs  in  order  to  his 
being  poffefled  of  them.  Life  and  immortality  are  brought  to  light 
by  the  Gofpel.  The  heathen  philofophers  had  indeed  fome  fooliih 
guelles  about  another  world,  a  Hfe  to  come ;  but,  how  ftrangely 
were  they  in  the  dark  about  it  I  One  of  the  beft  of  them,  when  he 
was  dying,  told  his  friends.  That  he  was  perfuaded  of  a  future  flat  e ; 
hut  whether  he  was  going  to  ajlateof  happinefs  or  mifery  he  did  not 
know.  But  now  the  Chriflian  religion  brings  life  and  immortality  (I 
fay)  to  light,  and  opens  a  way  and  paffagetoa  happy  eternity  : 
'I'islike  mount  Pifgah,  from  which  one  may  ftandand  difcover 
the  goodly  land,  that  lies  on  the  other  fide  of  Jordan.  David, 
Pfal.  1 6.  when  he  wins  up  to  the  top  of  it,  and  gets  a  view  of  the 
glories  of  heaven  and  eternity,  he'cries  out  like  a  man  in  a  trans- 
port. My  heart  is  glad,  and  my  glory  rejoiceth  :  Why  ?  Thou  wilt 
[hew  me  the  path  of  life ;  in  thy  prefence  there  is  fulnefs  of  joy,  and  at 
thy  right-hand  there  are  pleafurcs  for  everfnore. 

/^thly,  See  hence  a  good  reafon  why  the  faints  exprefs  fuch 
longings  to  be  away  out  of  the  body.  /  dejire  to  be  dijjblved,  fays 
Paul;  In  this  we  groan  earneftly,  defiring  to  be  clothed  upon  with  our 
houfe  which  is  from  heaven  :  Why  ?  'Tis  no  wonder  ;  for  this 
world  is  but  a  wildernefs  unto  them.  And,  how  natural  is  it  for 
a  traveller  in  a  wildernefs  to  wifli  and  long  to  be  at  home  in  his 
own  country,  and  among  his  own  kindred,  where  their  inheri- 
tance lies,  even  an  inheritance  that  is  incorruptible,  undefiled,  and 
which  fadeth  not  away  ? 

Sthly,  See  a  good  reafon  why  the  faints  fliould  polTefs  their  fouls 
in  patience  under  all  the  trials  of  a  prefent  life.  Who  is  it  thac, 
travelling  ihro'  a  wildernefs,  does  not  lay  his  account  with  in- 
conveniences and  difficulties  ?  But  befides,  believer,  thou  arc 
coming  up  from  the  wildernefs,  and  erelont^  thou  will  come  out  of 
it,  and  beyond  it  altogether.  In  the  world  (fays  Chrift)  ye  [JmU 
have  tribulation;  but  look  beyond  the  wildernefs  to  thy  fellow- 
travellers,  whofe  journey  is  ended.     IVbo  ars  thefe  that  are  clothed 

W  in 


3o6  The    Believer's    Journey 

inwbite'rohes  ?  and  whence  came  they  ?  Rev.  7.13.  You  have  the 
anfwer  in  the  verfe  following,  Thefe  are  they  that  came  out  of  great 
tribulation^  and  have  wafhed  their  garments^  and  made  them  zvhite  in. 
the  blood  of  the  Lamb  :  And  they  are  before  the  throne  of  God,  andferve 
him  day  and  night  in  his  temple.  Wait  a  little,  believer,  and  thou 
Ihalt  be  there  alfo ;  and  then  thy  prefent  light  affli^ions,  zvbichare 
but  for  a  moment,  jhall  refolve  in  a  far  more  c-xceeding  and  eternal 
iv:eight  of  glory  ;  and  God  jhall  wipe  away  all  tears  from  thine  eyes. 

Ufe  fecund  of  thisdo6lrine  may  be  of  reproof.  Is  it  the  duty  of 
believers,  and  their  practice,  to  come  up  from  the  wildernefs  of  this 
tjiorld  ?     Then, 

ifl.  It  reproves  thofe  who  fit  down  in  the  wildernefs,  and  take 
up  with  it  as  their  home ;  like  the  fool  we  read  of  in  the  Gofpei, 
who,  when  he  had  amafs'd  a  great  deal  of  worldly  fubffcance  toge- 
ther, he  cries,  Soul,  take  thine  eafe,  thouhaji  much  goods  laid  up  for 
many  years.  But,  Sirs,  read  what  followed  in  that  parable  of  the 
rich  fool ;  perhaps  God  may  come  and  fay,  Thou  fool,  this  night  thy. 
fouijljallbe  taken  from  thee,  and  then  whofe  (hall  thefe  things  be  ?  .  You 
who  are  perhaps  clothed  in  purple  and  fine  linen,  and  fair  fumptuoujly 
every  day,  and  have  no  tho'ts  of  another  world,  look  to  it  in  time, 
lelt  in  a  little  you  be  weltering  among  purple  flames,  crying  for 
a  drop  of  water  to  cool  the  tip  of  your  tongue. 

2diy,  It  reproves  thefe  who,  'm{}:ead  of  coming  up  from  the  wil- 
dernefs, are  going  down  the  wildernefs.  The  vv^ay  of  fm  is  faid 
to  be  a  downward  way,  and  leads  unto  hell  beneath  ;  and  this  ro^d 
all  the  profane  world  are  taking.  Yoii  may  fee  a  roll  of  their, 
nam.cs,  and  where  their  landing  will  be,  Rev.  21.  8-.  7he fearful  and 
■unbelieving,  and  the  abominable,  and  murderers,  and  whoremongers, 
and  forcerers,  and  idolaters,  and  all  liars,  /hall  have  their  part  in  the 
lake  which  burnetbwnth  fire  and  brimflone,  which  is  the  fecond death. 

^dly,  Itreproves  thofe  who  to  men  would  appear  to  be  coming 
lip  from  the  wildernefs^  and  yet  are  fleering  a  quite  other  cOurfe  : 
fuch  as  the  painted  fepulchre,  who  goes  under  a  mask  of  religion, 
and  yet  is  rotten  at  the  root  j-he  is  going  down  the  wildernefs  in- 
Head  of  coming  up.  Chrifl:  has  pronounced  many  heavy  woes  a- 
gainft  you,  and  therefore  thefinners  in  Zion  Pmllhe  afraid,  &c.  A- 
gain,  the  Muralijl,  whofe  outward  walk  before  the  world  perhaps 
is,  touching  the  law,  hlamelefs,  and  yet  never  comes  to  him  who  is 
the  end  if  the  km :  Your  morality  and  civility  wi-ll  be  found  want- 
ing a  true  roor,  not  being  grounded  and  grafFed  inChrifl:,  of  whom 
only  our  fruit  can  be  unto  hoUnefs,  and  the^end  everlafling  life:  The 
fame  wc  m';y  fiy  of  iheLcgalifi,  lie  is  but  going  down  the  wilder- 
nefi;,  all  his  righteoifnefs  will  be  found  to  be  as  filthy  rags  ;  for  by 

tbSi 


to    the    Heavenly    Canaan.  307 

the  "Ojorh  of  the  law  floall  no  ficflo  living  be  jujtified.     Again,  ths 
carnal  Go/p(7//fr,  whole  language  is.  Let  us  fin  bee anfe  grace  doth  a- 
j^bound.     Sirs,  whatever  may  be  your  evangelick  norions,  yet  if 
«the  grace  of  God  in  ihcGofyQldon'  itcach  you  to  deny  all  ungo'dlinefi 
and  worldly  lujts^ond  to  ivalk  Joberly,  rightcoufly  and  godly,  you  are 
not  coming  up,  but  going  down  the  wildernefs.  Jude  ^.  they  are 
ranked  among  the  number  of  the  ungodly,  who  turn  the  grace  of  our 
God  into  lafcivioufnefs.     The  fecure  ileepy  fmner,  that  was  never 
awakened  to  fee  his  danger,  but  is  crying  with  the  iluggard,  Tet  a 
little  fieep  and/lumber^  a  little  folding  of  the  hands  tofieep ;  you  are  go- 
ing down  the  wildernefs,  for  fuddendeftru6lion  is  purfuiugyou. 
4.thly^  This'doftrine  reproves  thofe  who  make  a  feint  to  come  up 
from  the  wildernefs,  but  immediately  they  turn  heartlefs  in  the 
journey:  They  cry,  There  is  a  lion  in  the  way^  a  lion  in  the  ftreets^ 
and  therefore  turn  back,  and  fleer  towards  another  airth.    Of  this 
fort  are  all  backfliders,  who  put  their  hand  to  the  plough  of  reli- 
gion, but  look  back  again.    What  an  awful  fentence  is  it  that  God 
hftth  pronounced  againfl  fuch,  when  he  fays,  that  they  flmli  be  filled 
'voith  their  own  ways,  and  be  led  forth  with  the  ivorkers  of  iniquity, 
•^thly^  'Riis  doftrine  reproves  thofe  who  hinder  the  fpoufe  of 
Chrifl^oJ'hurt  her  in  her  way,  asflie  is  comingup  from  the  wilder- 
nefs.     We  find  the  fpoufe  frequently  complaining  of  injuries, 
even  from  thefe  from  whom  other  things  might  have  beenex- 
pefted ;  flie  complains  that  her  mothers  children  were  angry  with  her, 
chap.  1.6.  thefe  who  were  mother's  children,  but  rot  father's 
chiic'ren  with  her;  members  of  the  vifible  church,  but  were  ne- 
ver born  of  God,  they  were  angry  with  her  :  And  with  them  join- 
ed the  corrupt  clergy  of  that  day,  and  they  continually  abufed 
hen,'  I  encelVie  complains,  chap.  v.  The  watchmen  that  went  about 
the  cit) ,  they  fuundute^  they  f mote  me^  they  wounded  me^  they  took  away 
my  vail  from  me.    They  were  called  watchmen,  and  had  got  them- 
felves  into  that  office  for  a  piece  of  bread  :  But,  inftead  of  watch- 
ing againft  the  enemy,  they  opened  the  gates  to  the  enemy,  and 
fuffered  foxes  to  come  in  and  fpoil  the  vines ;  inftead  of  comfort- 
ing her,  and  pouring  oil  into  her  wounds,  they  themfelves  fmote 
and  wounded  her,  by  ftripping  her  of  the  facred  rights  and  privi- 
leges allowed  her  by  her  great  husband.     Inftead  of  drawing  a 
vail  over  the  infirmities  and  weakncfTes  of  real  believers,  they 
■ftudied  to  expofe  them  as  acompany  of  hypocrites,  and  loaded 
them  with  a  great  deal  of  invidious  calumnies  and  reproaches, 
that  fo  they  might  with  tlie  better  colour  of  equity  harrafs  and 
perfecute  her.     The  application  of  all  thefe  things  is  eafy  :  Even 
in  our  own  day,  what  melancbnly  cries  and  complaints  arc  going 

W  2  "    up 


3o8  l^s    Believer's    Journey 

uptolieaven^  through  feveral  corners  of  the  land,  to  the  God  of 
Shabaoth,  the  great  King  of  Zion,  againflfomefetof  men,  who 
meet  together  in  a  judicative  capacity  even  in  this  city?  And  I 
don't  know  but  fome  of  them  may  be  hearing  me :  I  {hall  only 
fay.  That  the  injured  little  ones  of  Chrift  will  have  aday  about 
with  thefe  that  carry  it  agaiml  them  now  ;  before  the  whole 
fcene  be  over,  there  will  be  wound  for  wound ;  tribulation  will  be 
rendered  unto  them  that  trouble  the  fpoufe  of  Chrift:  And  when 
the  reckoning  comes,  the  great  men,  and  the  mighty  men,  the 
man  with  the  gold-ring,  which  are  now  adored,  asif  they  were 
the  only  perfons  to  be  owned  in  the  planting  of  churches,  they, 
^ndthofe  thai  join  hand  with  them  in  confpiring  to  hurt  the  little 
ones  of  Chrift,  will  be  crying  to  the  rocks  and  mountains  to  fall  on  them, 
and  hide  them  from  the  face  of  the  Lamb ;  when  the  poor  people  of 
God,  that  were  accounted  as  the  drofs  and  off-fcourings  of  the  earth, 
will  be  fitting  upon  the  bench  with  Chrift,  every  one  of  them  pfin- 
ing  forth  like  the  fun  in  the  kingdom  of  their  Father.  I  conclude  this 
with  a  word  of  advice  unto  Chrift's  opprefted  people,  and  you 
haveity^w.  5.7, 8. 

Ufe  third  of  this  dod-Yine  fiiallbeby  way  of  trial  and  examina- 
tion. That  which  I  would  have  you  try  is,  wherefore  are  you  in 
this  world  as  in  a  wildernefs,  or  are  you  in  it  as  your  home  V  and 
whether  are  you  fitting  down  in  the  wildernefs,  or  are  you  com- 
ing up  from  it?  I  am  ready  to  think,  that  in  thefe  words  there 
may  beanallufion  to  Jfrael'm  their  travelling  from  Egypt  to  Ca- 
naan: Therefore,  with  allufion  to  their  journey  toward  thepro- 
mifed  land,  which  was  typical  of  the  true  church  of  God  travelling 
through  this  wildernefs  unto  glory,  I  would  by  way  of  trial  ask  the 
^Qw  following  queftions. 

iji,  Hath  your  Egyptian  bondage  been  loofed  in  a  day  of 
power?  Has  God,  ^sivit  ha  high  hand,  and  jlretched-oiit  arm,  bro't 
you  out  from  under  the  dominion  of  fin  and  fatan,  thefe  oppref- 
iing  task-mafters?  and  has  he  made  you  to  fee  thefe  Egyptian 
enemies  overthrown  in  the  red-fea  of  the  death  and  fuffering  of  a 
glorious  Redeemer,  while  you  by  the  fame  means  made  youref- 
cape?  This  is  God's  way  of  dealing  with  all  his  own  Il]'ael;  he 
firft  makes  them  to  groan  under  the  fears  of  fm  and  wrath,  and 
!  hen  opens  up  a  way  for  their  efcape  by  the  death  and  blood  of  the 
Lamb.  So  then^,  has  the  Son  of  Cod  made  you  free"^  If  fo,  you  are  free 
indeed.     But, 

2dly,  I  ask,  lias  God  ever  brought  you  to  the  foot  of  Sinai, 
and  difcovercd  himfelf  infuch  awful  ma  jefty,  greatnefs,  and  in 
the  holinefs  and  feverity  of  his  law,  as  has"perfuaded  you  that 

there 


to   the    Heavenly    Canaan.  309 

there  is  no  dealing  with  God  without  a  Mediator  ?  Tiie  law  was 
publiflied  at  mount  Sinai  becaufeof  tranfgrelTion,  and  that  it 
mighihQ  ^fchool-mqfter  to  lead  them  unto  Chrfji :  So  then,  I  ask,  if 
you  have  feen  fuch  a  diflance  between  God  and  you,  fuch  holinefs 
and  perfeftion  in  his  law,  as  has  made  you  fly  to  him  who  is  the  end, 
of  the  la-w  for  right  eoufnefs  to  every  one  that  believeth  ?  If  fo,  you  are 
indeed  coming  up  from  the  wildernefs  towards  the  promifed  land  ; 
but,  if  not,  'tis  a  fign  you  are  yet  in  the  Egypt  of  a  natural  ftate. 

^dly,  Have  you  ever  feen' the  tabernacle  that  God  reared,  and 
the  glory  of  God  in  it  ?  You  know,  the  tabernacle  in  the  wilder- 
nefs,  it  was  the  fymbolofGod'sprefence  among  i/ra^/,  in  which 
the  law  was  kept ;  and  the  glory  of  the  God  oUfrael  was  thereia 
difcovered  in  the  viewof  i/;W  :  This  was  atypeofChrifl:,  the 
true  tabernacle  which  God  hath  reared.  Now,  I  fay,  have  you 
feen  this  tabernacle,  a  God  in  Chrift  reconciling  the'-Jiorldtohimfef? 
Have  you  feen  the  glory  of  God  fliiningin  the  face  of  Chrift,  and 
the  law  magnified  and  made  honourable  in  him?  And,  are  your 
motions  through  the  wildernefs,  and  your  way  to  the  land  of  pro- 
rnife,  direftedby  viewing  this  tabernacle?  according  to  that  of 
the  Apoftle,  Heb.  12.  i.  Let  us  run  our  race,  looking  unto  J ef us.  And, 
are  you  made  to  go  finging  in  the  way  of  the  Lord  through  the 
wildernefs,  becaufe  great  is  the  glory  of  the  Lord  ? 

^tbly,  I  ask,  how  are  you  fed  in  the  wildernefs  ?  Ifrael  in  the 
wildernefs  were  not  fed  with  the  fruit  of  the  earth,  but  with  man- 
na rained  from  heaven?  So  God  has  a  way  of  feeding  his  true  If 
yael  in  the  wildernefs  with  the  manna  from  heaven.  Chrift  the 
bread  cf  life  comes  down  in  thedifpenfation  of  the  word,  and  they 
gather  it  by  faith,  and  feed  on  it:  And  Oh  but  this  manna  hath  a 
pleafant  tafte  with  it  to  the  fpoufe  of  Chrift  coming  up  from  the  w//- 
dernefs !  They  can  fay  in  fome  meafure  of  fincerity  with ^ere?ni ah. 
Thy  word  zvas  found  by  me,  and  I  did  eat  it,  and  it  was  to  me  the  joy 
and  rejoicing  of  my  heart. 

Sthly,  Are  you  frequently  drinking  of  the  water  of  the  rock  ? 
You  know  there  was  a  rock  fmitten,  out  of  which  ftreams  of  wa- 
ter iffued,  which  followed  Ifrael  till  they  came  to  Canaan  ;^  this  rock 
was  Chrift,  who  being  fmitten  with  the  rod  of  his  Father's  anger, 
refrefliing  ftreamiS  of  grace  and  confolations  of  the  Spirit  have  if- 
fued, which  make  glad  the  city  of  God.  Now,  what  experience 
have  you  as  to  this  ?  Is  Chrift  to  you  like  rivers  of  waters  in  a  dry 
place?  And,  are  you  made  now  and  then  to  fee  the  accomplilh- 
ment  of  that  promife,  Ifa.  44'.  3.  /'//  pour  water  on  the  thirfty,  and 
floods  on  the  dry  ground  ? 

Cthly,  Have  you  feen  themyftical  brazen  ferpent;  and  have 


310  .lie    Believer's    Journey 

■you  got  health  conveyed  to  your  fouls  by  looking  on  it,  wherj 
iian^  by  the  fiery  Terpen  tin  the  wildernefs,  or  when  wounded  by 
the  fiery  darts  of  fatan  ?  For,  as  Mofes  liftedup  theferpent  in  the  •wil- 
dernefs yfo  isthe  fonof  manJiftediipon  the  pole  of  the  everlafting 
Gofi:el,  that  ivhnfoever  believes  in  him,  or  looks  to  him  by  faithjf. 
may  not  perifJj,  but  have  everlajling  life. 

ythly^  What  is  it  that  keeps  up  your  heart  in  your  journey  thro* 
the  Wildernefs :  If  God  had  not  made  a  promife  of  Canaan  to  If- 
raelycind  engaged  his  veracity  to  bear  them  company  in  their  jour- 
ney,  they  had  not  gone  out  of  Egypt ;  and  it  was  the  faith  of  God's 
promife  that  fpirited  and  enlivened  them  in  their  travels  and  bat- 
tles. Judfois  the  cafe  here;  God  hath  made  a  promife  of  life 
and  reilon  the  other  fide  of  death,  through  Chrid,  and  that  he 
will  be  their  God  and  their  guide  ,•  that  his  Son,  the  Angel  of  his 
prefence,  fliall  be  your  leader  and  commander:  Now,  if  you  be 
really  coming  up  from  the  wildernefs  to  the  promifed  land  of  glo- 
ry, 'tis  the  faith  of  God's  promife  that  bears  you  up,  and  carries 
you  thro' in  your  travels,  and  in  your  wildernefs-workand  war- 
fare. Hence  the  fpoufe  here,  flie  is  faid  to  come  up  leaning  on  her 
beloved,  refcing  on  the  promife  of  a  God  in  Chrifh  for  a  thorough - 
bearing,  and  for  a  comfortable  landing  at  laft. 

Sthly^  What  pillars  of  fmoke  are  you  fending  up  from  the  wil- 
dernefs ?  The  offerings  of  Jfrael'm  the  wildernefs,  they  went  up 
to  heaven  like  pillars  of  fmoke  towering  upward  ;  fo  you  will  be 
frequently  fending  up  the  facrifices  of  prayer,  and  of  praife,  and 
holy  m.editation ;  your  afl^eftions,  like  the  fmoke  of  the  facrifice, 
wilJ  be  foaring  heavenward. 

9^hly,  You  will  be  frequently  cafling  your  eyes  on  the  promifed 
land  that  lies  beyond  the  wildernefs,  and  longing  with  theChurch 
to  be  there,  Cant.  2.  laft,  Till  the  day  break,  andthe/hado'ivsjiy  away : 
Turn,  my  beloved,  and  be  thou  as  a  roe,  as  a  young  hart  upon  the  moun- 
tains of  f pices. 

life  fourth  fliall  be  of  exhortation,  to  follow  the  example  of  the 
church  of  God  here,  incoming  up  from  the  wildernefs  towards 
the  promifed  land  of  glory  above;  Or,  as  theApoflle  words  it. 
Col.  3.  If  ye  be  rifen  with  'Chrijl,  feck  thofe  things  that  are  above, 
where. Chrijt  is  at  the  right-hand  of  God.  Set  not  your  affeaions  on 
things  that  are  on  the  earih,  but  on  things  that  are  in  heaven.  By 
way  of  motive,  I  offer  thefe  corfidera:icns ; 

Confidcr,  (i.)  What  the  wildernefs  of  this  world  is,  from 
whiph  youare  called -to  come  un.  Befide  what  was  fiidof  it  in 
the  dotlrmal  parr,  I  (hall  add  thefc  things  following,to  wean  your 
nearts  andaffcftions  from  it.    i.  1  his  woEldisUit  the  reprobate 

Clogs 


to    the    Heavenly    Canaan.  3tt 

dogs  portion,  Pfal.  1 7.  The  men  oj  the  world,  whofe  portion  is  in  this 
life,  and  wbofe  belly,  &c.     Ic  was  a  common  faying  of  Luther  s. 
That  the  i-ihole  Turkifli  empire  ivas  but  a  crumb  cajt  unto  a  dog.  'Now, 
whylhoLildt/ecaftin  ourlot  among  the  dogs,  whoprofefs  to  be 
of  the  Church  of  God,  and  the  fpoufe  of  Chrifi:?     2.  Tliis  world 
is  groaning  under  the  curfeof  God;  Ciirfed  is  the  ground  for  thy 
fake,  faid  the  Lord  to  our  fird  parents,  immediately  after  they  had 
finned :  And  under  the  weight  of  this  cuvCq  the  •vcholc  creation  groans 
and  travels  in  pain  even  till  novo.     Oh  who  would  be  content  to  fii 
down  where  the  curfe  of  God  dwells  ?  3.  Confider,  that  the  wil- 
dernefs  of  this  world  has  been  a  iliamble,  defiled  with  blood,  with 
the  blood  of  Ch rift,  and  with  the  blood  of  an  innumerable  com- 
pany of  martyrs,  from  which  it  has  never  been  purged  as  yet.    It 
maybe  called  Golgotha,  the  place  cfafcull',  and  ykcldama,a  field 
of  blood.     This  earth  has  been  ftained,  and  this  land  and  this  city 
in  particular  have  been  ftained  with  the  blood  of  Chrid  my  ftical  ; 
and 'tis  to  be  feared  that  the  guilt  of  that  blood  is  crying  to  hea- 
ven, like  the  blood  of  Jbel,  againft  the  land,  and  againft  the 
place :  Now,  I  fay,  is  not  this  fufficient  to  wean  your  hearts  from 
the  wildernefs  of  this  world,  that  it  is  z  field  of  blood,  a  place  of  but- 
chering and  daughter  of  Chrill  perfonal  and  myftical.     The  men 
of  the  world,  who  take  up  with  it  as  their  home,  they  are  juft  like 
the  poffefTed  man  we  read  of  in  the  Gofpel,  lodging  among  tombs 
and  fepulchres.     4.  Confider,  that  the  wildernefs  of  this  world  is 
juft  the  gallery  where  the  devil,  the  god  of  this  world,  that  Jpol- 
lyon,  walks  up  and  down  feeking  whonihe  may  devour.     Job  i .  fays 
Godj  Whence  comefl  thou,  Satan  ?  /  come,  fays  Satan,  from  goin^  to 
and  fro  on  the  earth,  and  from  walking  up  and  down  in  it.  Some  think 
that  the  devil  uttered  thefe  words  with  an  air  of  haughtinefs 
and  pride,  as  if  he  made  his  vaunt  before  God,  that  he  was  the 
prince  of  this  world,o.nd  that  the  kingdoms  of  it  and  their  glory  were 
his ;  fo  that  the  meaning  of  the  devil's  anfwer  is  as  if  he  had  faid, 
Why,  foys  he,  where  fliould  Ibe^but  travelling  in  circuit  through 
my  own  territories  ?  Now,  why  fliould  we  not  come  up  frofn  the 
devil's  quarters  and  territories  ?  Who  loves  to  be  at  home  in  the 
devil's  quarters,  in  the  verv  den  of  that  lion  and  leopard,  but  only 
they  that  are  his  devoted  flaves  and  vaffals  ?     5.  Come  up  from 
the  wildernefs,  for  it  is  but  a  meer  empty  fliadow,  and  all  the  glo- 
ry of  it  is  but  a  piece  of  moon-fliine.     Why  fliould  wefet  our 
hearts  upon  that  which  is  not,  and  which  pci-iflicth  in  the  very  u- 
fing?  You  have  fecn  bubbles  of  u'ater  blown  up  by  children; 
fparkling  with  a  variety  cf  beauteous  colours,  but  which  jufl  pe- 
ril]: in  a  moment  ;  and  what  is  the  whole  vifible  creation  that  we 

W  4  now 


212  The    Believer's    Journey 

now  fee,  but  juft  a  great  bubble  blown  up  by  the  breath  of  the  Al- 
mighty V  By  the  word  of  the  Lord  were  the  heavens  made,  and 
all  the  hoftof  them  by  the  breath  of  his  mouth.  Ic  makes  a  gay 
andgloriou'3  appearance,  but  alas, 'tis  all  imaginary,  a  mere  (lia- 
dow,  a  vapour,  which  appears  for  a  little,  and  then  vaniflies. 
Now,who  would  be  content  with  fuch  an  imaginary  thing  as  this? 
C\  Come  up  from  the  wildernefs  of  this  world,  for  'ds  condemned 
to  be  burnt.  It  was  a  piece  of  madnefs  in  Lot  to  linger  in  Sodoniy 
when  he  was  told  it  was  to  be  confumed  with  fire  and  brimflone : 
The  fame  madnefs  poffefles  thofe  that  will  not  come  up  from  the 
wildernefs  into  a  place  of  fafety,  when  God  has  told  them  in  his 
infallible  word,  that  the  day  of  the  Lord  comethas  a  thief  in  the 
night,  in  which  the  heavens  fliallpafs  away  with  a  great  noife, 
and  bedifiblved,  the  elements  lliall  melt  with  fervent  heat,  the 
earth  alfo  and  the  works  thereof  fliall  be  burnt  up.  Now,  I  fay, 
put  allthefe  things  together,  and  fee  if  there  be  not  weight  in 
them  to  wean  your  hearts  from  this  world,  and  to  engage  you  to 
follow  the  pradlice  of  the  fpoufe,  and  come  vp  from  the  wildernefs. 

Confider,  2dly,  Thatthereisabettercountry  beyond  the  wil- 
dernefs of  this  world.  Heb.  7.  'tis  faid  of  the  worthies,  that  they 
de fired  a  better  country^  that  is  an  heavenly.  'Tis  a  better  kingdom 
than  the  kingdoms  of  this  world,  even  an  everlajling  kingdom;  a 
better  inheritance,  even  an  inheritance  that  is  incorruptible  and  unde- 
filed,'whichfadeth  not  away ;  a  better  city,even  a  city  that  hath  foun- 
dations,  whofe  builder  and  maker  is  God  ;  a  better  houfe  than  our  cot- 
tages of  clay  in  the  wildernefs,  even  a  houfe  of  manymanjions,  a 
houfe  not  made  with  hands,  eternal  in  the  heavens. 

But,  more  particularly,  to  encourage  you  to  come  up  from  the 
wildernefs  unto  this  better  country,confider,  (i.)  That  there  are 
better  joys  and  pleafures  to  be  had  there  than  in  the  wildernefs. 
This  world  is  but  at  befl  a  Bochim,  a  valley  of  tears,  a  houfe  of 
mourning ;  but  the  land  afar  off,  that  lies  on  the  other  fide  of  the 
wildernefs,  is  a  ftate  of  pleafure,  of  continual  joy  and  pleafure, 
where  theranfomed  of  the  Lord  J/mH  have  fongs  and  everlajling  joy 
upon  their  heads  ;  they  fhall  obtain  joy&'gladnejs,  andforroiv  andfi<^h~ 
ing  fjall  ever  fee  away.  The  joys  and  pleafures  of  this  world,  they 
do  not  fatisfy  :  He  that  loveth  filver  /hall  not  be  fatisfied  with  fiver : 
Kence,  in  the  midfl  of  their  fufliciency,  the  covetous  v/orldling  is 
in  wants ;  and,  in  the  midfl  of  their  laughter,  their  heart  is  forrowful: 
Bu' now  the  joys  of  the  land  of  glory,  they  are  full  p^s^Pfal  16. 
clofe.  In  thypr'efcnce  is  fulnefs  of  joy,  and  at  thy  right-hand  are  plea- 
fures for  evermore.  The  joys  of  the  wildernefs  they  are  tranfient  : 
Hence  the  triumphing  of  the  wicked  is  fhort ;  they  take  up  the  timbrel 

and 


to    the    Heavenly    Canaan.  313 

and  harpy  and  rejoice  at  the  found  of  the  organ ;  they  fpend  their  days 
in  -weakb  and  eafe,  but  in  a  moment  they  go  do'uonto  the  grave  :  Buc 
the  joys  of  the  land  of  glory  (as  you  have  heard  jutl  now  )  are  e- 
verlafl:ing,and  flial]  run  parallel  with  the  endlefs  ages  of  eternity. 
(2.)  There  are  better  riches  in  the  land  afar  off^  than  thefe  that  the 
wildernefs  of  this  world  affords.     As  for  the  riches  of  chiii  world, 
the  moth  andrufi  corrupt  them,  thieves  break  thro'  and'fleal  them ;  So- 
lomon  jwho  was  mailer  of  more  of  this  world's  riches  than  any  man 
clfe,  he  pronounces  them  all  vanity  and  vexation  cf  fpirit :  But  now 
the  riches  of  that  better  country  beyond  the  wildernefs  are  far 
better,  in  refpeft  of  plenty;  for  the  riches  of  that  land  are  un- 
fcarchablC;,  Eph.  3.8.  Better  in  refpe6l  of  value  ;  for  the  gold  of 
that  land  is  better  than  the  gold  of  Opbir ;  'tis  gold  tried  in  the  fire, 
yea,  the  gold  and  the  filver  cannot  equal  it :  "I'is  better  in  refpetl 
of  perpetuity  ,•  the  riches  of  this  world  they  make  themfehes  imngs 
and  fly  a'way,  but  the  riches  of  glory  they  are  durable  and  ever- 
Jafling.     Hence  Chrift  exhorts,  to  provide  for  ourfelves  bags  that 
do  not  wax  old.     (3.)  The  honours  of  that  better  country  are  bet- 
ter than  the  honours  of  this  world.     What  is  it  to  fway  afcep- 
tre  on  earth,  in  refpe6t  of  ruling  the  nations  zvith  a  rod  of  iron  1 
What  is  it  to  lit  upon  an  earthly  throne,  in  refpetl  of  fitting  on 
the  fame  throne  with  the  fon  of  God  ?  t-  3-  at  the  clofe.   What 
is  it  to  be  an  heir  of  an  oppulent  eflate,  or  of  a  kingdom  upon 
earth,  in  refpedl  of  being  heirs  of  God,  and  joint  heirs  imth  jcfus 
Chrift,  of  an  inheritance  that  is  incorruptible,  undefiled  ?  Sec.  (4.  j  We 
invite  you  to  come  up  to  a  far  more  peaceable  land  than  is  the  wil- 
dernefs of  this  world.     O,  Sirs,  you  and  I  may  know  to  our  e.\pe- 
rience,  that  this  is  alighting  world,  'tis  a  place  of  ftrife  ,•  and  fume 
may  fay  with  Jeremiah^  Wos  me,  my  mother ,  for  thou  haft  born  me  a 
man  of  ftrife  and  contention  to  the  zvhole  earth.  PVithoiit  are  fightings^ 
and  within  are  fears.     Deep  calleth  unto  deep,  at  the  noife  of  thy  water 
fponts.  We  muft  run  with  the  footmen,  contend  with  horfes,  and  then 
go  down  to  the  fweUings  of  Jordan.     But  Oh !  Sirs,  come  up  from  the 
wildernefs ;  for  the  land  beyond  it  is  a  land  of  peace,  and  quicr_, 
and  everlafling  refl; ;  and  thi"?  reft  rcmaineth  for  the  people  of  God, 
where  wars  and  jars,  and  contentions  and  flrifes,  fliall  come  to  an 
eternal  end :  They  fhall  enter  into  peace,  they  fuall  reft  in  their  beds, 
each  one  walking  in  his  uprightnefs.     (5.)  That  land  beyond  the 
wildernefs  is  a  far  more  pure  and  holy  land  than  this  wildernefs  is. 
'This  world  cannot  be  your  reil  ,•  for  'tis  polluted  ;  the  inhabitants 
of  it  are  of  polluted  hps,  lives,  and  hearts ;  and  'tis  hard  for  a  man 
to  keep  his  garments  clean,  as  he  is  travelling  thro'  it  to  eternity : 
But  that  land  of  glory  beyond  the  wildernefs,  'cis  the  holy  Jaud,  in 


314-  The    Believer's     Journey 

the  mofl  proper  fenfe  ;  for  there  can  in  no  wife  enter  into  it  any 
thing  that  worketh  abomination,  or  maketh  a  lie.  All  the  inhabi- 
tants are  fach  as  have  wafoed  their  hands  in  innocence,  ivafJoed  their 
garments,  and  made  them  white  in  the  blood  of  the  Lamb.  ((5.)  That 
land  that  hes  beyond  the  wildernefs  is  a  far  more  durable  Jand 
than  this  is.  This  world  is  fubjecl  to  innumerable  viciiiitudes  and 
fcrrows ;  a  fertile  land  may  be  turned  unto  barrennefs,  a  peacea- 
ble land  may  Ibon  be  turned  unto  confufion.  The  confafed  noife 
of  the  vvarriour,  and  garments  rolled  in  blood,  may  be  feen  and  heard 
in  it;  and,  ere  it  be  long,  the  whole  vifible  frame  of  nature  will 
be  unhinged,  B'c  But  now,  heaven  is  an  abiding  country  an  a- 
biding  city;  it  hath  foundations,  whofe  builder  and  maker  is 
God.  The  city  of  the  Neiv^eriifalem  is  built  fore fquare,  to  fliew 
the  ftability  of  it ,-  itfadcth  not  a-viay,  and  the  inhabitants  of  it  fjjall 
go  no  more  out,  &c.  Oh  then,  be  perl  waded  to  come  up  from  the 
wildernefs  to  this  better  country,the  proper  country  of  the  faints. 
Confider,  2>dly,  by  way  of  motive,  what  a  lightfome  way  is  o- 
pened  from  the  wildernefs  to  that  better  country  that  is  above, 
and  let  this  invite  you  to  come  up.  The  way  to  heaven,  after  the 
breach  of  the  firft  covenant,  was  block'd  up  by  the  law  and  juftice 
of  God ;  the  offended  majefty  of  heaven  had  rolled  mountains  of 
iiery  vengeance  in  man's  way  to  heaven ;  the  cherubim  with  his 
llaming  fword,  turning  every  way,  rendred  it  altogether  impalTa- 
ble:  But,  O  thanks  to  the  glorious  Emanuel,  who  as  the  breaker 
has  gone  up  before  us:  he  has  roled  thefe  mountains  out  of  the  way 
he  has  opened  upthepaffage  from  the  wildernefs  to  Canaan,  by 
his  death  and  Blood.;  yea,  he  as  our  king,  captain  and  general,  has 
gone  before  us,  Jehovah  is  on  the  head  of  the  travellers  to  glory  : 
And  therefore  be  ensouraged  to  come  up  from  the  wildernefs, 
fet  your  faces  toward  Zion.  And,  to  encourage  you,  I'll  give 
you  a  few  qualities  of  the  way  you  have  to  travel,  (r.)  'Tis  a 
new  way,  Heb.  lo.  20.  Adants  way  in  innocence  by  the  works 
of  the  law  isaboliflied ;  but  here,  by  the  gofpel,  there  is  a  new 
way  opened,-  away  that  is  calculated,  not  for  a  righteous  or  in- 
nocent perfon,  but  for  a  fmner,  a  loll:  finner;  and  Chrif^icalh  not 
the  righteous,  hut  \o[lCmneYsof  Jda?ns  family,  to  take  this  way. 
And  then  'tis  new,  becaufc  it  never  waxes  ftale,  will  never  be  out 
of  requefl:.(2.)Ti]e  way  to  that  better  land  is  a  living  iy^y,not  only 
becaufe  it  leads  to  everlafting  life,  butalivingCiirillis  the  way  ; 
andfofoon  as  ever  a  fmner  lets  the  foot  of  faith  in  this  way,  he 
begins  to  live  a  life  of  j unification,  a  life  of  fanftification,  a  life  of 
confolation ;  For  he  that  hath  the  Son,  hath  life ;  and  whoever  believes 
in  the  name  of  Cbrifi,  though  he  were  dead,  yet  fiallbe  live,  andfljall 

never 


to    the    Heavenly    Canaan.  315 

never  come  into  condemnation.  (3.)  The  way  to  glory  is  confecra- 
ted  for  LIS ;  the  great  God  has  opened  and  devoted  this  way  for 
the  travellers  to  glory.  The  revelation  of  it  is  to  us,  and  tlie  re- 
velation from  him  to  walk  in  it  is  tons;  O  then,  let  us  come  up 

•  fromthewildernefs,  finceGcdhadaview  to  your  falvationin  0- 
peningir.  (4.)  The  way  is  a  freeway;  'tis  free  to  all  comers. 
'Tis  like  the  King's  high-way,  that  every  man  has  a  privilege  to 
walk  in  ;  '-johoever  ivill,  let  him  come,  and  take  of  the  water  of  life 
freely.  And  then  'tis  free,  in  regard  that  the  traveller  has  his 
charges  born,  and  every  thing  needful  for  carrying  him  on  laid  to 
his  hand,  zvithout  money  and  ■zvithout price.  All  fulnefs  is  in  the  way, 
and  out  of  this  fulnefs  we  all  do  receive,  a?id  grace  for  grace.  (5.)'Tis  a 
cleanly  &  holy  way,  Jfa.'^s.  Ahigh-%myjhallbe  there, and  a  way, and 
it  foallbe  called  the  ivay  of  holincfs ;  the  unclean  /Jjallnot  pafs  over  it, 
I'he  way  of  believing  in  Chriil,  as  'tis  the  firfl  and  fundamentaL 
a6l  of  obedience  to  the  law  of  God,fo  'tis  a  fpring  of  holinefs 
and  obedience  to  all  the  other  commands  of  God  ;  hence 
all  true  obedience  is  called  the  obedience  of  faith.  The  man 
that  is  heartily  engaged  in  the  way  of  believing,  he  has  his 
hear:  fprinkled  from  an  evil  confcience,  and  his  body  waili- 
ed  v/ith  pure  water;  and  his  daily  work  is  to  cleanfe  himfclf 
from  all  Jilt  hinefs  ofthejleflo  andfpirit,  perfeHing  holinefs  in  the  fear  of 
the  Lord.  (6.)  'Tisafafeway,  in  which  you  come  up  from  the 
wildernefs ;  for  the  wayfaring  man,  tho  a  fool,  /hall  not  err  therein  : 
tho'  he  may  fall,  yet  he  Jhallarife ;  for  the  Lord  upholdeth  him  with  his- 
hand.  The  Lord  is  the  man's  ftrength,-  and  therefore  he  /hall 
hold  on  his  way,  and  ivax  Jironger  and  Jtronger  til!  hecometoZ/o77» 
(7.)'Tis  a  pleafant  way,  Prov.  3.  jy .  Wifdom' s  %mys  are  ways  of 
pleafantnefs,  and  all  her  paths  are  peace.  And  how  can  it  be  but 
pleafant  ?  for  here  is  every  thing  needful  to  the  traveller.  Here 
is  meat  for  the  hungry  traveller  ,*  I  am  the  bread  of  life :  Here  is 
drink  for  the  thirfly,  even  the  water  of  life,  iffuing  from  the  throne  of 
God  and  of  the  Lamh :  Here  is  clothing,  yea,  white  raiment,  and 
the  garment  of  falvation  for  the  naked  foul;  Here  is  light  to  the 
foul  in  darknefs ;  the  Lord  /Jjallbe  thy'everlafling  light,  and  thy  God 
thy  glory.    Hereisafliadovvy  reflto  the  traveller  when  he  is  wea- 

■ry  ;  I  fat  down  under  his  foadowimth  great  delight ;  the  Lord  is  thy 
(hade  upon  thy  right-hand ;  the  fun  /Jjall  not  fmite  thee  by  day,  neither 
the  moon  by  night :  Here  in  this  way  you  have  a  good  guide  to  lead 
you,  one  who  leads  the  blind  intbsivay  they  know  not,  and  who  at 
every  turn  is  crying,  this  is  the  way,  walk  ye  in  it.  And  that  which 
contributes  much  to  render  it  pleafant  is,  that  the  way  is  we)!  bea- 
tenj  'tis  a  iroden  path,  and  you  have  a  whole  cloudy  an  innumera- 

1  Uq: 


3i6  The    Believer's    Journey 

ble  company  of  travellers,  both  going  before  you  and  coming  af- 
ter you, and  going  along  with  you,  Heb.ii.  i.  IVberef ore,  feeing  we 
are  compajjed  about  witbfo  great  a  cloud  of  mtnejjes,  let  us  run  t be  race, 
&:c.  (7.)  The  way  that  comes  up  from  the  wildernefs  to  the 
landofglory  is  a  peaceable  and  a  quiet  way.  There  is  nothing  but 
noife,  and  din,  and  perpetual  difturbance  in  the  ways  of  fin,  and 
the  way  of  men  of  this  world ;  but  oh  there  is  perfeft  peace  in  this 
way  that  leads  to  Zion,  Ifa.  26.  3.  Tbou  wilt  keep  him  in  perfect  peace, 
i-:hofe  mindis  Jiayedon  tbee,  becaufe  he  trufteth  in  tbee.  Indeed  you 
may  and  will  have  difturbances  from  without,  in  the  world  ye 
fliali  have  tribulation  ;  but  all  the  noife  and  difturbances  from 
without  cannot  marr  the  quiet  the  foul  has  within :  No,  no  ;  In 
vie  ye/Jjall  have  peace ;  be  ye  of  good  cheer,  for  I  have  overcome  the. 
toorld.  Thus  you  fee,  that  every  thing  invites  you  to  come  up 
from  the  wildernefs  towards  that  better  country  that  isabove.^ 

Ifliall  conclude  this  exhortation  with  a  few  words  byway  0^ 
counfeland  advice.     If,  after  all  that  has  been  faid,  you  have  a 
mind  to  come  up  from  the  wildernefs  towards  the  land  of  glory 
above,  theii  take  the  few  following  advices ; 

ifty  Keep  your  eyes  fixed,  as  you  come  up  from  the  wildernefs, 
upon  an  invifible  God,  on  the  glorious  Emanuely  upon  the  unerr- 
ing rule  of  the  word,  upon  a  well-ordered  covenant,  upon  the 
cloud  of  witnefTes  that  have  gone  before  you,  and  on  the  glorious 
jand  that  lies  on  the  other  fide  of  the  wildernefs. 

2dly,  Another  advice  I  give  you  is,  If  you  would  make  your 
journey  comfortable,  or  ever  arrive  at  the  end  of  it,  ftudy  to  keep 
in  with  thefe  three,  (i.)  Keep  in  with  God,  do  nothing  that  . 
may  provoke  himi  to  hide  his  face ;  for  if  you  do,  it  will  cofl  you 
dear,  you  will  walk  in  darknefs  through  the  wildernefs :  But  Oh' ! 
in  his  favour  is  life',  every  blink  of  his  countenance  exhileraces 
the  fpirits,  and  then  the  joy  of  the  Lord  is  the  foul's  Jirength,  &c. 
(2.)  Keep  in  with  confcience  ;  this  is  our  rejoicing,  the  teflimony  of 
a  good  confcience,  that  in  fimplicity  and  godly  fincerity ,  &c.  (3.) 
Keep  in  with  them  that  fear  God,  tiudclQ^VQtotbewordof  histef- 
timony;  keepclofeby  your  fellow-travellers,  that  arebound  for 
Zion.  My  delight  {hys  David)  is  with  the  faints,  the  excellent  ones 
of  the  earth,  <Src. 

3^/3;,  There  are  fome  things  that  you  fliould  endeavour  to  keep 
under  your  foot,  if  you  would  come  up  to  the  heavenly  Canaan  ; 
I.  Themoonofthisworld,  7?^u.i2. 1.  If  it  be  got  into  your  head 
and  heart,  it  will  be  fure  to  turn  you  out  of  the  way ;  for  the  friend- 
Jhip  of  this  world  is  enmity  with  God :  If  any  man  love  the  world,  the  • 
ioveof  the  Father  is  720t  in  him.    2.  Carnal  policy  and  wifdomj  for 

the 


1 


to    the    Heavenly     Canaan.  317 

the  wifdom  of  this  world  is  biic  folly  to  God.  Paul,  whenever  it 
pleafedGod  to  reveal  his  Son  in  him,  immediately  he  confuUsnot  ivith 
fiejh  and  blood.  It  is  faid  of  Babylon,  that  her  wifdom  and  undcrjland- 
ing perverted  her;  efpecially  it  perverts  us  in  the  things  of  Chrift, 
and  ishketoruintheinterefhof  ChrifVm  thelandac  this  day.  3. 
Self-righteoLifnefsjlet  that  be  kept  under  your  feet;  for  this  ruin- 
ed the  poory(?wi",&bro't  on  a  fentence  of  excommunication  upon 
tnem, whereby  they  were  caft  out  of  the  cliurch  ofGod:  77;c}'  ivcnt 
about  to  cjtablifb  their  oivn  rightco'jfncfi\and  would  not  fabmit  to  the 
righteoujnejs  of  God;  and  fo  Chrifl  iiimfelf  became  zftiimbling' 
fl on »,  and  a  rock  of  offence.  4.  Keep  the  luft  and  corruption  of  ihe 
iieart  under  yourft;et.  This  will  keep  you  in  continual  work  ,• 
forthe  flefJjlufleth  againftthe  fpirit.and  thefpiiit  agaiujt  thefefh. 
Paul  had  much  ado  witn  a  body  of  fin  and  death,  Rom.  7.  We  mull; 
^crucify  the  flefJj  ivith  the  affe^ ions  and  lujts  thereof  Jf  we  live  aft er 
^the  jlefh,  we  Jhall  die;  but,  if  we  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  we  (hall  live.  5.  Keep  a:  a  diilance  from  the  i  n- 
fedlion  of  bad  company.  Say,  w'lih  Jacob,  Oh  my  foul,  come  not 
thou  into  their  fecret ;  unto  their  afjenibly,  mine  honour,  be  not  thou  uni- 
ted: For  evil  communication  corrupts  good  manners.  The  lafl  advice 
I  give  is,  to  follow  the  example  of  the  fpoufe  here  in  the  text,  to 
come  upfrom  the  wildernefs  leaning  on  thebeloved,  living  a  life  of  faith 
on  the  Son  of  God.  But  this  leads  to  the  fecond  branch  of  the 
do6lrine. 


.  The  Subftance  of   fome  Difcourfes  upon  the 
fame  Text,  at  Stirling. 

Cant.    viii.  5.     Who  is  this  that  cometh  up  from  the  wil- 
dernefs, leaning  on  her   beloved. 

THE  do6trine  infifted  upon  from  thefe  words  at  another  occa- 
fion  was,  That  'tis  the  commendable pra^ice  of  a  foul  truly  ef- 
poufed  unto  Chrifl,to  come  up  from  the  •wildernefs  of  this  ivorld 
toward  the  land  of  reft  and  glory  above, flaying  and  rejling  them  fives 
upon  him  as  their  beloved.  Here  I  endeavoured,  i.  To  give  the 
character  of  a  foul  truly  efpoufed  to  Chrifb,  drawn  from  the  con- 
text.  2.  I  fpakeof  this  world,  under  the  notion  of  «  ivildernefs. 
3.  Shewed  what  is  imported  in  the  fpoufe's  coming  upfrom  the  wil- 
dernefs,   Thefe  particulars,  I  fay,  were  difcourfed,  and  this  firfl 

branch 


3i8  The    Believer's    Journey 

branch  of  the  doctrine  applied  in  feveral  ufes ;  the  reafons  of  this 
branch  of  the  doctrine  being  adduced  in  the  application,  by  way 
of  motive  to  perfwade  Tinners  to  turn  their  back  on  the  wilder- 
nefs,  and  to  come  up  towards  the  promifcd  Canaan  above. 

I  proceed  now  to  ihefecond  branch  of  the  text  and  dodtrine, 
which  was  thefoiirth  ihing  in  the  method,-  namely,  Tofpeaka 
little  of  the  fpoufe's  f)o{ture  in  coming  up  fromtheuoildernefs ;  ihe 
comes  leaning  on  herlMloved.  'Tis  the  life  of  faith  upon  the  Son 
of  God  that  is  here  intended,-  and  this  expreflion of  faith  it  im- 
plies'thefe  particulars  following. 

ijl,  The  fpoufe's  weaknefs  and  inability  in  her  felf  to  grapple 
with  the  difficulties  of  her  way  through  the  wildernefs ;  that  (lie 
could  never  furmount  them  by  the  ftrengthof  natural,  or  yet  of 
any  created  grcXe  in  her.  Man  in  his  natural  ftate  is  wholly  with- 
out flrength;  fodifabled  by  the  fall,  that  he  has  no  power  for  a* 
ny  thing  that  is  fpiritually  good ;  Yea,  believers  themfelves,  tho' 
they  have  received  a  new  (lock  of  fupernatural  grace,  yet  this  in- 
herent grace  of  theirs  is  fuch  a  feeble  creature,  and  the  oppofition 
it  meets  with  from  corruption  within,  and  temptation  and  afflic- 
tion without,  isfo  flrong,  it  could  never  bear  the  believer  thro* 
his  wildernefs  work  and  warfare,  without  continual  fupplies  of 
ftrength  from  the  glorious  head,  in  whom  dwells  allfiilnefs  of  grace 
and  truths  of  merit  and  fpirit.  Hence  PauU  tho'  he  hud  received  a 
very  lar.ffe  meafure  of  grace  from  Chrift,  yet  declares,  that  he 

^  was  not  fufficient  of  himfelf  to  think  any  thing  as  of  hiipfef,  but  his 
his  fufficicncy  andability  was  of  the  Lord.  So,  whenever  a  believer 
begins  to  think  that  his  mountain  (lands  ftrong  thro'  the  flrength 
of  any  grace  he  has  received,  prefently  tlie  Lord  withdraws  the 
influence,  and  fuffers  him  to  find  his  weaknefs  and  inability,  that 
he  may  not  truft  in  himfelf,  but  in  him  who  is  the  flrength  of  If- 
racL     And  therefore, 

idly.  The  expreflion  of  leaning  on  her  beloved,  it  implies, '  Thrat 
however  weak  and  in  fufficient  llie  was  in  herfelf,  yet  there  was 

-  almighty  ftrength  in  her  husband  and  head,  on  whom  flie  leaned. 
Chrift  is  the  flrength  of  the  poor  and  needy  in  their  difbrefs;  he 
is  the  glory  of  their  ftrength,  the  power  of"  God,  the  man  of  his 
right-hand, whom  he  hath  made  ftrong  for  the  defigns  of  his  glory^ 
in  our  falvation.  /  have  laid  help  (fays  the  Lord)  tepono?te  zvho  is 
mighty.  The  arm  of  Jehovah  is  thro'  him  reached  forth  to  help, 
and  flrengthen,  and  uphold  the  believer  in  hi>  "wildernefs  difficul- 
ties ;  and  therefore  he  goes  in  this  his  might,  faying,  with  Paul,  I 
can  do  all  things  through  Chrift  ftrengthening  me. 

^dly,  This  leaning  on  her  beloved  implies  a  bleffed  ki^  owledge  or 

acquaintance  < 


to    the    Heavenly    Canaan.  319 

acquaintance  with  the  Lord  Jefus.  She  had  got  a  ravinf^dlfcovery 

of  him  by  the  word&rpiritof  the  Lord, which  induced  her  to  lean 

upon  him,-  for  we  do  not  ufe  to  Jean  upon  an  utter  flranger,  of 

whom  we  have  no  knowledge.     The  foundation  of  fliith  is  laid 

i  in  knowledge :  Not  fimply  in  a  head-knoivkdge,  attained  by  exter- 

iJial  revelation,  for  there  are  many  learned  unbelievers ;  but  in  a 

*  keart-knozvledge.     The  light  of  the  knoivledge  of  the  glory  of  God,  in 

the  face  of  'Jefus  Chriji,  is  made  to  fliine  into  the  heart,  and  this  is 

the  very  beginning  of  wifdom.     Hence  Paul  defcribes  his  firffc 

con  verfion  by  it,  Gal.  i .  It  pleafed  God  to  reveal  his  Son  in  me.  And 

the  promife  of  faith, that  radical  grace,isexpreired  by  knowledge; 

/  'will give  them  a  heart  to  know  me,  that  I  am  the  Lord  ;  they  Ihall 

know,  and  follow  on  to  know  him,  till  they  arrive  at  a  mid-day 

vifion  and  fruition  of  him  in  glory. 

4.thly,  Theexpreflion  implies,  not  only  knowledge,  but  inti- 
macy :m6 familiarity ;  for  we  ufe  to  lean  upon  them  with  whom  we 
are  hitimatcly  acquainted.  Verily  (fays  the  Apollle  John)  our  fel- 
low fhip  is  with  the  father,  and  with  his  Son  Chrifi  Jefus.  The  whole 
book  of  the  Song  is  defigned  to  defcribe  this  fellowfliip  between 
Chrift  and  the  believing  foul :  They  who  know  it  in  an  experimen- 
tal way,  will  be  ready  to  fay,  with  the  fpoufe,  his  left-hand ims  un- 
der my  head,  and  his  right-hand  did  embrace  vie ;  he  brought  me  to  his 
banquetting-houfe,  and  his  banner  over  me  was  love.  There  is  more 
real  pleafureand  fatisfaftion  in  one  moment  of  feliowlhip  with 
the  Lord,  than  in  all  the  pleafures  of  fin,  which  are  hut  for  a  feaf on  : 
Hence  David,  Pfal.  84.  One  day  in  thy  courts  is  better  than  a  thour 
fand ;  Ihadrather  be  a  door-keeper  in  the  houfe  of  God,  than  dwell  in  ths 
tents  of  fin. 

Sthly,  This  leaning  pofture  implies  Chrift's  nearnefs  to  the 
fpoufe ;  for  we  cannot  well  lean  upon  a  perfon  that  is  at  a  diftance. 
'I'rue,  iiideed,  Chrifl;  was  at  a  great  diftance  from  the  fpoufe  as  to 
his  corporal  prefence,  for  he  was  not  yet  come  in  the  flelh ;  and 
now,  under  the  New-Tellament  difpenfation,  he  is  gone  within 
the  vail,  and  the  heavens  are  to  contain  him  til!  the  time  of  the  reftitu- 
tion  of  all  things:  But  yet  faith  hasa  way  of  bringing  Chrift  near, 
and  of  taking  him  up  in  the  word  of  promife,  &  fo  leaning  on  him 
by  vertue  of  his  word.  And  th  erefore,  fay  not  in  thine  heart,  who 
jhall  bring  Chrifl  from  above?  fur  the  word  is.  nigh  thee  ^  even  in  thy 
month  and  heart,  that  is,  the  ivord  of  faith,  which  we  preach.  Sirs,  tho' 
Chrifl  be  afcendedas  to  his  human  nature  far  above  all  heavens, 
yet  he  is  as  much  prefent  to  faith,  as  tho' his  body  wcreftill  upon 
earth;  h,  I  am  with  you  always  unto  the  etuUf  the  world'.  And  ac- 
cordingly, faith  eying  him  in  the  word  oflaith,  iiiaHS  on  him,  as 
one  that  is  not  afar  clF,  buc  near  at  iiand.  Cthlyy 


320  The    Bet.iever's    Journey 

6lhlyy  Ic  inuplies  a  trufting,  reding,  or  recumbency  of  her 
foul  upon  him,  under  all  her  weights  and  burdens,  which  Ihe  rolls 
over  on  Chrifl:,  Vh\m  S5-  Cajl  thy  burden  upon  the  Lord,  and  he  zvill 
fiifta'm  thee.  Mat.  1 1.  Come  unto  me,  all  ye  that  are  weary  and  hea- 
vy laden,  and  I  wiU give  rcji  unto  your  fouls.  Pfal.  37.  Rejl  on  the 
Lord,  and  wait  patiently  upon  him.  As  the  feeble  wife  leans  on  her 
Husband,  or  tlie  weak  child  on  his  parent,  with  confidence  that 
he  will  fupport  him  ;  fo  the  believing  foul  leans  or  reils  on  Chrift, 
with  a  perfuafion  of  fupport  and  thorough-bearing ;  that  accord- 
ing to  his  promife,  he  will  ftrengthen,  help  and  uphold  to  the  end, 
with  the  right-hand  of  his  righteoufnefs. 

"jthly,  It  implies  that  there  is  fomething  in  Chrifl:  that  the  hand 
or  arm  of  faith  (lays  and  leans  upon,  as  we  come  upfront  the  wilder- 
nefs.  Sometimes  faith  flays  itfelf  on  the  perfon  of  Chrifl:,  as  he  is 
Emanuel,  God  with  us;  fometimes  uponh?s  love,  which  paffeth 
knowledge,  Pfal.  36.  7.  How  excellent  is  thy  loving- kindnefs,  0  God, 
therefore  the  fans  of  menput  their  truft  under  the  fJjadowofthy  wings: 
Sometimes  it  fl:ays itfelf  upon  his  name;  for  they  that  know  his 
name  will  put  their  truft  in  him  :  Sometimes  on  his  miffion,  as  the 
Sent  of  God,  the  great  Apoflileof  our  profeffion  ;  it  takes  him 
up  as  God's  legate,  his  ambafl^ador-extraordinary,  fent  tofeek  and 
to  fave  that  which  was  loft  :  It  leans  upon  his  general  office  as 
Mediator,  for  peace  and  reconciliation  with  God  ;  upon  his 
prophetical  office,  forinfl:ru6i:ionand  illumination  in  the  know- 
ledge of  the  myfteriesof  the  kingdom;  upon  his  priefl;Iy  office, 
for  reconciliation  and  acceptance  ;  upon  his  regal  or  king- 
ly office,  for  fanftification  and  deliverance  from  the  power  of 
finandfatan :  li  leans  upon  his  fulnefs  for  a  fupply  of  all  wants,be- 
lieving  that  that  fulnefs  of  grace  that  is  in  him  is  to  be  communicat- 
ed ;  for  be  received  gifts  for  men,  even  for  the  rebellious,  that  the  Lord 
God  might  dwell  among  us  \  It  fometimes  leans  upon  the  relations 
that  Chrifl:  is  come  under  to  his  people  in  the  word,  as  a  friend,  a 
counfellor,  a  phylician,  a  leader  and  commander.  You  fee  here, 
that  the  fpoufc  comes  up  from  the  zvildernefs,  leaning  on  him  in  the  re- 
lation of  a  bridegroom  and  husband :  But  of  thefe  things  I  may 
difcourfe  more  fully  in  the  application. 

Ifhould  next  give  thereafons  of  this  branch  of  the  dofitrine, 
why  it  is  that  the  believer  comes  up  from  the  wildernefs  leaning  on  her 
beloved ;  but  as  I  did  in  the  former  branch,  I  fliall  improve  them 
as  motives  to  inforce  the  exhortation  which  I  have  in  view  from 
this  branch  of  the  do6lrine. 

And  the  exhortation  is,  To  follow  the  commendable  i^x^C' 
tkQohheipoukin  coming  up  from  the  wildernefs  of  this  world,  to- 
wards 


to    the    Heavenly    Canaan.  321 

wards  the  land  of  glory,  /c^nm^  on  him  as  your  beloved;  or,  which 
is  the  fame  thing  in  other  words,  fl:udy,wliile  you  are  travellers  on 
theearthjtoliveby  faithon  thefonof  God,  This  was  the  prac- 
tice of  P^?// the  great  Apoftle  of  the  Gentiles,  Gal.  2.  20.  I  am 
crucified  with  Chrijt,  neverthelefs  Hive ;  yet  not  I,  but  Chrift  that  liv- 
eth  in  me  ;  and  the  life  I  live  is  by  faith  in  the  f on  of  God,  '•joho  loved  vie, 
and  gave  hinf elf  for  me.  This  was  the  pra6lice  of  that  cloud  of 
witnelles  who  have  travelled  to  glory  before  us,  Heb.  11.  13.  Jll 
thefe  died  in  faith,  not  having  received  the  promifcs,  but  having  feen 
them  afar  off,  and  'wereperjwaded  of  them,  and  embraced  them,  and 
confefj'ed  that  they  zvere  pilgrims  and  ftrangers  on  the  earth. 

Butnow,  in  purfuing  this  exhortation  a  little,  I  fliall,  i.  En- 
deavour to  illuftrate  and  clear  it,  in  anfwering  a  few  queftions.  2. 
Enforce  it  with  a  few  motives.  3 .  Conclude  with  a  few  direftions. 

Firfi,  I  would  illuftrate  this  exhortation,  by  anfwering  a  few 
queftions.     And  the 

jft  Queflion  which  may  be  offered  is  this  ,•  Yc»u  exhort  us  to 
a  lite  of  faith  on  Chrift,  but  pray  tell  us,  in  the  firfl  place,  what  it 
is  to  live  upon  him  by  faith,  and  what  influence  faith  has  up- 
on our  journey  while  in  the  wildernefs  ? 
'    '  This  queftion  was  in  fome  meafure  anfwered  already,  in  giving 
the  import  of  the  expreffion  in  the  text,  the  fpoufe's  leaning  on  her 
beloved.  I  (hall  further  add.  That  this  lifeoffaith,  it  does  not  lie  in 
one  Angle  adl  of  believing,  but  in  the  continuation  of  faith  or  be- 
lieving thro'  the  whole  courfe  of  your  life  in  the  world  ;  the  life  I 
live  in  the  fief o,  that  is,  while  I'm  in  the  body,  is  by  faith  on  the  Son  of 
God.     Some  are  ready  to  imagine,  that,  when  they  have  once  be- 
lieved in  Chrift,  they  have  no  more  ado  but  to  look  back  on  their 
firfl clofing  with  Chrift,-  and  uponthatatl  of  faith  they  reft,  as 
their  fecurity  for  life  and  falvacion,  without  any  great  concern  to 
repeat  and  renew  it.    I'm  afraid,  if  this  be  your  way  of  doing,  you 
are  yet  ftrangers  both  to  faith  in  the  firft  and  after-a6lings  of  it. 
Men  are- called  believers,  not  becaufe  they  have  put  forth  one 
fingleadt  of  faith,  but  becaufe  they  areor  fliould  be  contmually 
believing.     'Tistrue,  the firjl  add  of  faith  ties  the  knot  between 
Chrift  and  the  foul,  that  ftiall  never  be  loofed  through  eternity; 
but,  where  this  aft  of  faith  *h as  been  exerted,  there  will  be  fre- 
quent attempts  towards  the  repetition  of  it.  Faith  is  called  Cheat- 
ing tlfejfifj,  and  drinking  the  blood  ofthefon  of  man.     Now,  you 
knoiv;  'tis  not  a  man's  taking  one  fmgle  meal  in  his  whole  life  that 
will  fubfift  his  body,but  hemuft  be  eating  and  drinking  every  day, 
and  frequently  through  the  day,  otherwife  his  natural  life  would 
foonlanguifli:  So  here,  there  muft  be  a  continual  feeding  upon 

X  the 


322  The    Believer's    Journey 

the  incarnation  and  fatisfa6lion  of  Chrift,  in  order  to  thepreferva- 
tion  and  maintenance  of  the  fpiritual  life  of  the  foul ;  the  life  of 
thefoLilcanno  more  be  maintained  by  one  aft  of  faith,  than  the 
life  of  the  body  can  be  maintained  by  one  meal  for  any  long  fpace 
of  time.  Faith  is  called  a  drawing  water  out  of  the  wells  offahation, 
Jfa.  12.  It  will  notdoour  bufinefs  to  come  once  to  the  well,  the 
water  in  the  ciftern  will  foon  be  fpent,  and  therefore  we  mafl  be 
daily  coming  back  to  the  fountain  for  new  water:  So  here  the 
life  of  faith  is  a  continual  coming  to  Chrift,  and  a  receiving  out  of 
his  fulnefs  grace  for  grace.  Grace  received  into  the  veflel  of  the 
foul  will,  like  water,  foon  flagnate  by  reafon  of  the  corruption  of 
the  veflel,  and  it  will  foon  be  fpent  ,•  what  we  get  this  day  will  not 
ferve  us  the  next ;  and  therefore  there  mult  be  a  continued  ap- 
plication to  him  for  new  fupply,  a  continued  drawing  water  out 
of  the  wells  of  falvation.  The  branches  live  every  day  upon  their 
root ;  the  branches  draw,  and  the  root  communicates  fap  unto 
them  for  their  nourilhment  and  growth :  So  here.  As  the  branch 
cannot  bring  forth  fruity  except  it  abide  in  the  vine,  no  more  can  ye  (fays 
Chrift)  except  ye  abide  in  me.  This  continued  believing  in  Chrift  is 
called(Co/.2.  i9.)a  holding  the  head,  from  which  the  whole  body, 
as  by  joint  &  bands,having  nourilhment  miniftred  &  knit  together, 
increafewith  the  increafeof  God.  The  members  of  the  natural 
body,  they  are  continually  receiving  life,  and  fpirit,  and  conduft 
irom  their  head  ,•  fo,  by  the  faith  of  God's  operation,  whereby  we 
are  united  to  Chrift,we  are  continually  receiving  that  grace  &  ful- 
nefs that  is  in  him, till  we  come  to  nperfeSi  man,  to  the  meafure  of  the 
Jlatureofthefdnefsof  Chrift.  And  this  is  the  life  of  that  faith  I 
exhort  you  to,  in  order  to  your  comfortable  journey  thro'  the  wil- 
dernefs  of  this  world. 

There  are  two  ways  by  which  your  life  will  be  maintained  and 
nouriflied  from  Chrift  through  eternity  ,•  one  in  this  world,  and  a- 
iiother  in  the  world  to  come.  So  long  as  we  are  in  this  world,  we 
are  Uke  children  in  the  mother's  belly,  entirely  nouriftied  and 
maintained  by  faith  (like  the  ftring  by  which  we  are  nouriflied  in 
our  mother's  belly)  which  fucks  in  the  life,  righteoufnefs  and  ful- 
nefs of  Chrift  into  the  foul :  But  no  fooner  do  we  pafs  out  of  this 
world  into  the  hfe  ofglory,but  the  ftring  of  faith  is  cut,  and  then 
•we  come  to  be  nouriflied  another  way,  namely,  by  immediate'^ 
vifionof  the  Lord.  As  the  child  is  nouriflied  in  the  wqmbtillitis 
fully  ripe  for  the  birth,  fo  faith  nouriflies  the  foul  tilh't^e  fully 
ripe  for  glory  ;  and  then  faith  is  turned  into  full  fruition,  and  im- 
mediate enjoyment. 

To  illuftrate  this  matter,  Ifliallina  few  particulars  fliew  the 
influence  that  faith  has  through  the  whole  of  the  Chriftians  work 
and  warfare  in  the  wildernefs  from  firft  to  laft.  (i.)  'Tis' 


to   the    Heavenly    Canaan.  323 

(i .)  'Tis  faith  that  gives  the  foul  thefirfl  knowledge  of  Chrifl:, 
andoftheway  of  falvanon  through  him;  'tis  the  eye  that  firft 
fpieshimout,as  the  all-fufficient  Saviour  provided  by  God  the  Fa- 
ther. When  the  poor  foul  has  been  as  ic  were  beaten,  battered, 
and  toffed  among  the  waves  and  tempells  of  law-terrors,  and  ap- 
prehenfionsofeternal  wrath  and  vengeance,  in  which  cafe  it  has 
been  as  it  were  cafting  its  mod  valuable  goods  over-board,  its  own 
righteoufnefs,  morality^  civility,  its  duties,  abilities,  legal  attainments, 
and  every  thing  elfe,-  now,  while  the  foul  is  in  this  condition,  e- 
very  moment  expe6ling  to  be  fwallowed  up  in  the  great  deeps  of 
the  fea  of  God's  wrath,  faith  as  it  were  Heps  up  to  the  top  of  the 
mad,  and  gets  a  view  of  Chrift,  and  of  falvation  in  him ;  and  there- 
upon the  poor  foul  cries  out.  Oh  there  is  Chrift,  let  me  get  aboard 
of  him  ,•  Oh  there  is  the  rock  of  ages,  I'll  venture  my  all  upon  him. 
Oh  there  is  a  ftrong  hold  &  refuge,  I'll  flee  in  unto  him  ;  Oh  this  is 
my  reft,  here  will  I  dwell,  for  my  foul  likes  it  well.  I'hus,!  fay,  it  is 
by  faith  that  we  firft  enter  into  a  ftate  of  grace,  peace  and  righte- 
oufnefs,- according  to  that  word  of  the  Apoftle,  Rom.  5.  2.  PFe 
have  acccfs  by  faith  into  this  grace  wherein  ive  ft  and.  When  the 
foul  was  furrounded  with  nothing  but  the  black  thoughts  of  de- 
fpair  and  ruin,  faith  lands  the  foulinafafe  harbour  :  Therefore 
he  that  hath  believed,  is  faid  to  have  entred  into  his  reft,  Heb.  iv. 

(2.)  'Tis  by  faith  that  the  union  is  made  up  between  Chrift 
and  us.  Indeed,  there  is  a  radical  union  that  we  have  with  Chrift 
before  faith  ;  for  he  takes  hold  of  us  firft  by  his  Spirit,  before 
we  take  hold  of  him  by  faith  :  But  yet  the  union  is  made  up  on 
our  part  by  faith,  'tis  that  which  ties  the  marriage -knot.  'Tis  not 
love,  but  confent,  that  makes  marriage  between  man  and  wo- 
man :  So  here, 'tis  the  foul's  coming  off  from  the  law,  and  all  0- 
ther  husbands  ;  its  coming  off  from  its  own  righteoufnefs,  and 
fubm.itting  unto  Chrift,  as  a  faviour,  a  husband,  and  a  furety  ;  this 
is  it  that  makes  up  the  union,  and  this  is  done  by  faith.  There 
are  two  things  that  marry  Chrift  and  the  foul  together,  as  is  plain 
from  Hofea2.  19.  The  firft  is  on  God's  part ;  he  fays  to  us  in  the 
covenant,  and  by  his  Spirit,  Iimllbetrothetheeiintomeinfaithful- 
ncfsj  and  in  loving- kindnefs  :  There,  I  fav,  is  God's  part.  But 
whatisitonoLir  partthat  makes  the  marriage  ?  it  follows.  And 
thouftalt  know  the  Lord,  that  is,  thou  flialt  believe  in  him  ,•  for  this 
is  the  way  that  faith  is  very  commonly  exprefled  by  in  the  Old 
Teftament,  viz.  by  the  knowledge  of  the  Lord.  'Tis  faith  that 
brings  Chrift  unto  the  heart,  and  reveals  him  to  the  foul  in  all 
his  glory  and  excellency. 

(q.)  As  union,  fo  our  communion  with  Chrift  is  by  faith. 

^^^  '  X  2  There 


p 


224  l^he    Believer's.  Journey 

There  are  two  things  requifite  in  order  to  our  having  fellowfhip 
with  another  ;  thefirftisjtomakethe  perfon  real  and  prefent  ; 
and  the  fecond  is,  to  have  a  familiar  accefs  with  boldnefs  unto 
him  :  Now, 'tis  faith  that  doth  both  thefe.  ift,  'Tis  faith  that 
makes  God  in  Chrift  prefent  unto  the  foul  for  it  fees  him  that  is  in- 
vifible  :  Yea,  it  brings  Chrill,  and  God  in  him,  down  from  hea- 
ven unto  the  heart  ,•  hence  Chrifb  is  faid  to  d-ivell  in  our  hearts  by 
faith.  'Tis  not  love  that  can  make  another  perfon  prefent  ;  ic 
may  indeed  fet  the  fancy  a- work  to  frame  the  pi6lure  and  image 
of  the  perfon  beloved,  butit  is  only  faith  that  can  view  God  in 
•Chrill  as  prefent  in  and  with  the  foul.  And  then,  2r//y,  'Tis  faith 
that  gives  us  familiarity  and  boldnefs  of  accefs  unto  the  Lord, 
Eph.  3. 12.  In  whom  we  have  boldnefs  and  accefs  with  confidence  by 
the  faith  of  him.  And  2  Cor.  3.9.  Beholding  him  with  open  face,  we 
come  to  him  ;  with  open  face,  that  is,  with  confidence  and  bold- 
nefp.  Pfal.  34.5.  They  looked  unto  hi?n^  and  were  lightned  ;  and  what 
follows  ?  their  faces  were  not  afhamed  ;  that  is,  when  they  view- 
ed Chrifl  by  faith,  they  had  boldnefsofaccels  unto  God  in  him. 
The  communion  that  we  have  withChrifl:  is  frequently  compared 
unto  eating  and  drinking,  John  6.  becaufe  'tis  faith  alone  that 
■fetches  nourilhment  from  Chrill:,  and  makes  a  perfon  to  find  a 
fweetnefs  that  is  in  him,  and  draws  vertue  from  him  :  And  thus 
it  has  the  mod  clofe  and  intimate  union  &  communion  with  him, 
infomuch  that  he  is  one  with  the  foul,  and  the  foul  one  with  him. 

(4.) ,  As  faith  brings  us  into  union  and  communion  with  Chrift, 
fo  faith  brings  the  Spirit  of  God  down  into  the  heart.  I  own  in- 
deed, that,  in  the  work  of  regeneration  and  converfion,  he  is  like 
the  rain,  that  waits  not  for  the.fons  of  men  ;  he  comes  unfent  for, 
orunfoughtfor  ,•  he  is  found  of  them  thatfeek  him  not.  Faith  has 
no  inftrumentality,  there  ;  faith  itfelf  is  a  part  of  the  new  crea- 
ture, that  is  formed  by  the  hand  of  the  Spirit.  But,  I  fay,  faith 
brings  the  Spirit  into  the  heart,  as  a  Spirit  -of  fandlification,  and 
confolation,  Eph  i.  12, 13.  In  whomaffo,  after  that  ye  believed,  ye 
worcfcalcdwith  the  Holy  Spirit  of  proniifc.  Gal.  3. 14.  we  are  faid 
toreceivethe  promife  of  the  holy  Spirit  thro'  faith.  All  the  fulnefs 
of  the  Spirit  dwells  in  Chrift,  for  the  ufe  of  hismydicalbody  ; 
now  'tis  by  faith  that  this  fulnefs  is  received, even  grace  for  grace. 

(5.)  I  might  tell  you  further.  That  our  Handing  in  a  ftate  of 
grace  is  by  faith.  As  we  have  accefs  or  entrance  into  a  ftate  of 
grace,  fo  \vc  have  ftauding  in  that  ftate  by  faith,  i^o/;2.  9.  2.  i  Cor. 
I .  lift.  By  faith  weflaud.  1  Pet.  2.  4.  we  are  faid  to  be  kept  by  the 
power  of  Cod, through  faith  unto  falvation. .  There  you  fee,  that  faith 
2sjoinedincom.mii!ionwith  the  power  of  God,  to  keep  the  be- 
liever. 


to    the    Heavenly    Canaan.  325 

liever.  Dotluhe  power  of  God  keep  you  ?  fo  doth  faich.  God 
is  not  lliy  of  afcribing  that  to  faith,  which  is  pecuHar  only  to  hini- 
felf ;  becaufe  faith  afcribes  all  to  the  power  of  God,  and  gives 
him  the  honour  of  every  thing  that  it  doth.  Hence  we  are  faid  to 
hQ  kept  by  the  poivcr  of  God  thro'  faith  iintofilvation.  When  other 
graces,  luch  as  love,  repentance,  Sc.  do  fag  and  fail,  and  have  as 
it  were  their  heels  tript  up,  faith  will  ftand  its  ground.  Hence, 
Eph.  6.  1 6.  there  is  a  particular  mark  of  difi:in6tion  put  upon  faith 
beyond  all  the  other  pieces  of  armour, /^Z'O'y^  all,  take  the  flfield  cf 
faith.  When  a  man's  head-piece  is  cracked,  his  fword,  his  bread- 
plate,  and  other  armour  is  taken  from  him,  yet  his  fliield  will  do 
him  good  fervice ;  he  will  lie  under  it,  and  thereby  defend  himfelf 
againft  all  the  ftrokes  and  blows  that  are  levelled  at  him  :  Let  the 
devil,  corruption  and  hell,  rage  and  roar  as  they  will, yet  faith  will 
keep  its  gripe,  and  maintain  its  ground:  Let  Satan  caft  his  fiery 
darts  faith  quenches  them,£p/;.6.i6.  Let  indwelling  fin  roar  and 
rage,  faith  will  fay.  Let  it  rage,  yet  it  iliall  never  reign  ;  for  God 
has  faid,  that  fin  fliall  not  have  dominion  :  Yea,  let  God  himfelf 
carry  as  an  enemy,and  fet  himfelf  in  battle-array  againft  the  foul ; 
yet  even  then  faith  will  look  in  his  face,  and  fay.  Though  thou 
jhoiildfl  even  kill  ine,  yet  willltriift  in  thee,  Jobi  3. 15.  When  other 
graces  are  fainting,  and  crying.  We  know  not  what  to  do  ;  faith 
will  fay,  Mine  eyes  are  towards  thee,  I  will  look  to  the  Lord,  I-willwait; 
for  the  God  efmyfahation,  my  God  will  hear  me  ;  iho"  I  fit  in  darknefs, 
ihe  Lord  will  be  a  light  unto  me  &.€.  When  other  graces,  like  poor 
faint-hearted  things,  ftand  as  it  were  trembling,  and  crying. 
Who  fliall  deliver  us  ?  Faith  will  lift  up  the  head,  and  cry.  Thanks 
be  unto  God,  that  giijeth  me  the  victory  through  Jefis  Chrijl  our  Lord. 

(6.)  'Tisfaith  that  fetches  in ^ca^:^?  and  ^^^zVf  to  the  foul  in  the 
midllof  trotible,  whether  from  without,  or  from  within.  When 
nothing  but  llorms  from  heaven,  earth  and  hell,  are  blowing  on 
the  foul,  faith  will  cafl:  out  its  anchor  of  hope,  and  keep  the  foul 
fteadyandquiet,  faying  with  D^'zj/V/Pfal.  42.  12.  Why  art  thou  cafi 
down,  0  my  foal?  Why  art  thou  difquieted  within  me '?  Hope  in  God, 
for  I/hall  yetpraife  him.  To  [he  lame  purpofe  is  that  famous  text, 
Jfaiah  26.3.  7  'hou  wilt  keep  him  in  pcifed;  peace,  whofe  mind  is  flayed 
on  thee,  becaufe  he  trujieth  in  thee.  And  how  is  the  mind  ftayed  on 
the  Lord  bui  b\  faith  '?  Oh,  fiys  faith,  let  me  h:ive  what  tribula- 
tion 1  will  in  the  world,  yet  in  Chrift  I  Ihall  have  peace  ;  This  man 
iliall  be  my  peace,  when  the  Jfyrian  comes  into  the  land. 

(7.)  Faith  not  only  brings  peace,  but  joy  into  the  foul,  amidft 
all  ot.her  difturbances  from  without.  Hence  we  are  faid  to  be  filed 
with  joy,  as  well  as  peace,  in  believing.  And  2  Pct.i.S-  Whom  hav- 
ing not  fcen^  we  love  j  in  whom,  though  now  wejee  bim  not,  yet  belicv- 

X  -.  ing 


326  The    Believer's     Journey 

ing,  vje  rejoice  -zvlthjoy  unfpeakable  andfullof  glory.  The  language 
offaich  is,Pfal.4.6.  ac  che  beginning,  God  is  our  refuge  and ftrength  ; 
and  therefore,  though  the  mountains  jhouldbe  remo-oed,  yet  there  is  a 
river,  the Jlr earns  ivhereofdo  make  glad  the  city  of  God. 

(8.)  'Tis  by  faith  that  we  are  recovered  afier  falls  into  fin. 
Many  a  time  the  devil,  the  vv^orld,  temptation  and  corruption,  fo 
far  prevail  againfl  the  believer,  as  to  trip  up  his  heel^  ;^  The  righ- 
teous man  he  falleth  feven  times  a-day  :  Now,  in  fucfi  a  cafe, 
what  is  it  that  recovers  him  ?  'Tis  faith  ;  Though  I  fall,  I  foall 
arije,  faith  fait!i,/w  the  Lord  upholdeth  me  -v^ith  his  hand.  Oil,  Sirs, 
if  you  let  faith  go,  when  ^ou  fall  inco  fin,  you  cannot  mils  to  fall 
into  the  bottom  ,*  juftlikeaman  climbing  up  a  ladder,  if  his  foot 
flip,  and  he  quit  the  gripe  of  his  hand  alfo,  what  can  hinder  him 
from  falling  down  to  the  ground  '?  When  Chrifl  forefaw  that 
Fcter  would  fin  by  denying  him,  what  faid  he  ?  Ihave  prayed  for 
thee,  that  thy  faith  fail  not  ;  as  if  he  had  faid,  I  plainly  fee  that  thou 
v/ilt  deny  me  in  the  hour  of  temptation,  but  /  have  prayed  that  thy 
faith  may  not  fail,  and  that  is  the  thing  that  will  recover  thee.  Oh, 
Sirs,  when  you  fall  into  any  fm,  ftudy  to  renew  the  a6ls  of  faith  on 
the  Lord  Jefus  Chrifl  ;  according  to  that  advice  of  the  Apoflle,  i 
John  2.1,2.  If  any  manfin,ive  have  an  advocate  with  the  Father ;  as 
if  he  had  faid.  The  only  way  for  a  fallen  faint  to  recover  himfelf, 
is  by  faith  to  go  to  Chrift  as  the  great  advocate  and  propitiation. 

(9.)  I  might  tell  you  further,  That  faith  is  as  it  were  the  mo- 
ther-grace, the  radical  grace,  on  which  all  the  other  gracesof  the 
Spirit  do  depend  :  If  faith  be  lively, fo  will  all  the  other  graces  be; 
if  faith  be  languid  and  faint,  fo  will  all  the  other  graces  be ;  if  faith 
be  fet  a- work,  it  will  work  by  Jove,  that  celefhial  fire  will  burn, the 
fountain  of  holy  forro w  will  flow ;  TheyPjall  look  on  him  whom  they 
have  pierced,  and  mourn :  The  foot  of  obedience  will  be  aftive  to 
run  the  way  of  God's  commandments. 

(10.)  Faith  carries  the  foul  on  high,  above  time  and  time's  en- 
joyments ;  it  mounts  up  with  wings  as  eagles :  It  carries  the  foul  to 
iwouni  Nebo  and  Pifgah,  and  gives  the  foul  a  view  of  the  goodly 
mountain,  even  Lebanon ;  and  then  the  believer  is  like  the  woman 
clothed  %mth  the  fun,  having  the  moon  under  her  feet. 

To  conclude,  As  'tis  by  faith  that  you  muft  live,  fo 'tis  by  faith 
youmuftdie,  and  flioot  the  gulph  comfortably.  'Tis  faid  of  the 
worthies,  Ileb.  1 1 .  Mthcfe  died  in  faith.  Faith,  as  it  were,  lays  its 
head  in  Chrift's  bofom,  and  fays,  with  a  holy  confidence.  Into  thy 
hand,  O  Lord,  I  commend  my  fpirit.  Faith,  leaning  ontheftaffof 
the  divine  promife,  can  fiy  with  David,  Tea,  though  I  walk  through 
the  valley  of  the  foadow  of  death,  I  will  fear  no  evil ,  for  thou  art  with 
me^  thy  rod  andfloffilnW  comfort  mCy  Pfal.  23.4.  A 


to    the    Heavenly    Canaan.  32^ 

Afecondqueftion,  that  may  be  moved  for  clearing  this  exhor- 
tation, is,  What  is  It  in  Chrijl  that  faith  lives  and  leans  upon,  in  itspaf- 
[age  through  the  imhkrnefs^ 

Anf.  Chrift  is  fuch  a  fuitable  good,  that  there  is  no  cafe  the  fou! 
can  get  into  in  its  wildernefs-condition,  but  faith  will  always  find 
fomething  correfponding  to  its  neceffity  in  him.  Isthcfculiii 
darknefs  "?  he  is  the  fun  of  right  eoufnefs,  the  bright  and  morning-Jlar : 
Is  the  foul  in  danger?  he  is  afliield,  a  hiding-place  and  refuge: 
Is  the  foul  in  trouble  ?  he  is  a  rejl  to  the  -zveary,  he  is  the  fJjadoiv  of  a 
great  rock  in  a  -weary  land,  he  is  bread  to  the  hungry,  drink  to  the  thirfly 
foul  But,  more  particularly,  there  are  thefe  things  following  in 
Chrift,  that  faith  lives  upon  in  the  wildernefs,  and  which  it  finds 
like  marrow  and  fatnefs  to  the  foul. 

(i.)  Faith  lives  and  leans  upon  the  name  of  Chrift;  for  his 
name  is  ajlrong  tower^to  ixihich  the  righteous  fee,  and  are  fife :  Hence 
we  are  fo  frequently  exhorted  to  trujl  in  the  name  of  the  Lord.  O  he 
has  a  great  name,  and  pleafant  name,  a  name  above  every  name,  and 
at  his  name  every  knee  jhallhow.  Whenever  a  believer  engages 
with  work,  he  is  to  do  it  in  the  name  of  the  Lord  ;  Whatever  ye 
do,  in  -voord  or  in  deed,{kys  the  Apofl  le,  do  it  all  in  the  name  of  the  Lord, 
to  the  glory  of  God  by  him.  And  whenever  we  go  a  warfare  againft 
fin,  Satan  or  the  world,  we  are  to  do  it  in  his  name  ;  otherwife  we 
can  never  profper.  This  was  the  way  of  the  church  ;  We  -vydlbe 
joyful  in  thyfalvation,  andin  the  name  of  our  God  we  ixillfet  up  our  ban- 
ner. Whenever  we  go  to  God  in  prayer,  we  are  to  prefent  our 
perfons  and  petitions  in  the  name  o^  Chxi{\i',Whateveryeaskthc 
Father  inmyname,  he  mil  do  it.  Oh,  Sirs,  the  name  of  Chrift  works 
wonders,  when 'tis  managed  in  a  way  of  believing.  When  the 
difciplesorapoflles  went  forth  and  preached  theGofpel  among 
the  nations,  they  went  forth  in  the  name  of  Jesus  ;  and  when  they 
wrought  miracles,  thevdidit  in  the  name  of  Jesus  Christ,  AJts  2,- 
In  the  name  of  Jefus  Chrijl  r//"  Nazareth,  arife  and  walk,  fuid  Peter 
and  John  to  the  cripple  man  ;  and  prefently  he  arofe.  God  is 
fo  delighted  with  the  name  of  Chrift,  that  for  the  fake  of  that 
name  he  will  do  any  thing  to  us  or  for  us ;  and  therefore  let  us  live 
by  faidi,  and  lean  upon  his  name,  as  we  com.c  vp  out  of  the  wildernefs. 

(2.)  Faith  lives  upon  the  ilcfli  of  Chrift,  thatir,  upon  the  hu- 
man nature  asitftands  perfonally  united  unto  the  divine  ,•    My 
fejh  is  meat  indeed.     You  know,  Ifrael'm  their  travels  through  the ' 
wildernefs  to  C^?7<7^?7,  which  wasalhadow  or  type  of  our  travels 
through  thisworld  unto  glory, they  lived  upon  the  manna  that  was' 
rained  from  heaven  upon  the  camp ;    bur,  O  Sirs,  that  wa^  bur  ai' 
Ihadowofthe  true  bread  of  life,  an  incarnate  God,  that  we  pre- J 
;  .  X  4  fent  ■ 


^28  The    Believer's    Journey 

fent  ro  yon  in  this  Gofpel,  John  6.  32.  My  Father  giveth  you  the 
truebrcachjohich  is  from  heaven.  And  a^ain,  fays  Chriil  in  that  fame 
cl^aprer,  Except  ye  eat  thefe/Jj,  and  drink  the  blood  of  the  Son  of  man, 
ye  have  no  life  in  you.  This  feems  to  be  a  hard  faying  to  a  bhnd  car- 
nal world,  and  they  are  ready  to  thinkorfay^  with  thefe  Je-vos, 
Jolm  6.  IIo'UJ  can  Chrift give  us  hisflefh  to  eat  ?  But  whatever  ye 
may  think  ofit,  the  fJefli  of  Chrill^  or  his  human  nature  as  it  Hands 
united  to  the  divine  in  the  perfon  of  theSon,  when  taken  up  by 
Jaithin  the  light  of  the  Word  and  Spirit,  it  is  the  fweetefl:  meal 
and  banquette  a  believer  in  heaven  or  earth  ;  no  meat  or  drink 
]ike  it  to  a  poor  perifliing  foul :  And  a  believer,  in  travelling  thro' 
the  wildernefs, lie  is  always  takinga  look  ofan  incarnate  Deity, 
and  thus  he  is  enlightned,  ftrengthned,  quickned  and  comforted. 
05vSirs,  what  think  you  of  this  food  ?  I  amfure,  ifever  yetafted 
ofit,  you  will  be  ready  to  fay,  'Tis  like  wines  on  the  lees  well  refined, 
and  fat  things  full  of  marrouj. 

(3,)  Faith  lives  in  the  wildernefs,not  only  on  theflelh  of  ChriO:, 
or  the  myfteries  of  his  incarnation,  but  upon  the  blood  ofChrift; 
by  which  I  underftand  his  fatisfaftion,  which  is  frequently  in 
Scnpiureexpven'Qd  by  his  blood:  Beholdthe  blood  of  the  covenant,  thcLt 
is,  thefatisfaiStionordeath  of  Chrift,  thatwhereby  thecovenant 
is  confirmed.  This  is  c/n;;('/Wff^  to  the  believer,  in  paffing  thro' 
the  wildernefs.  Let  the  believer  get  a  draught  of  this  red  wine 
ofthebloodoftheflainLambofGod,  heisable  togo  forth  like  a 
giant,  or  a  flrong  man,  to  encounter  all  the  powers  of  hell.  Rev. 
12.  'tisfaid  ofthefaintsintheirwarswith  the  devil,  that  they  0- 
ver  came  him  by  the  blood  of  theLamb,that  is,by  faith's  improve- 
ment of  the  death  and  fatisfaftion  of  Chrift.  Let  faith  be  but  fet 
a-work  upon  the  death  and  blood  of  Chrift,  it  can  look  God  him- 
felfin  the  face  with  an  undaunted  boldnefs,  without  fear  of  dan- 
ger, or  without  fear  of  being  rejefted ;  Having,  brethren,  boldnefs 
to  enter  into  the  holieft  by  the  blood  ofjefus,  let  us  draw  near,  &c.  Let 
faith  a6l  on  the  blood  of  Chrift,  it  can  go  to  God  in  prayer,  and  ask 
nny  thing  that  lies  within  the  compafs  of  the  whole  Teftament  of 
Chrift;  for,  whatever  is  in  the  Teftament,  is  the  purchafeof  this 
blood.  O,  will  faith  fay,  give  mQ peace,  giveme  pardon,  give  me 
light,  life,ftrength,  grace  or  glory,  give  me  the  Spirit ;  for  here  is 
the  blood  ofthe  Lamb  that  bought  it.  Let  faith  be  afted  on  this 
blood,  and  the  man  dare,  with  courage,  comfort  and  joy,  look 
death,  eternity  and  a  tribunal  in  the  face.  Why?  Becaufe  faith 
fees  thecurfe  ofthe  law  abon(lied,death  unfting'd,the  grave  van- 
quifli'd,  and  a  tribunal  fprinkled  by  the  blood  ofjefus;  the  gates 
of  glory  are  opened  to  receive  the  foul  that  is  fprinkled  bv  the 
hyifop  of  faith  dipt  in  the  blood  of  the  Lamb.  '  (4.) 


ro  r/;^   Heavenly     Canaan.  329 

(4.)  Faith  lives  in  the  wildernefs  upon  ihe  life  of  Cbrifl ;  Be- 
caiij'e  I  live,  ycftujllHvealfo.  Hive,  fays  Paul,  yC:  not  I,  but  Chr'tjl  liv- 
cthinmc;  and  then  follows.  The  life  I  llvcis  by  faith  en  the  Son  cf 
Gjd.  1  auh's  vvayisLofollowChrillfrom  his  birth,  to  his  crofs, 
irom  his  crofs  to  liis  grave,  and  from  his  grave  to  his  life  again; 
and  then  it  cricsin  away  wf  triumph,  lie  ivbo  'ims  deadis  noivi  alive, 
and  lives  for  evermore :  /  know  that  my  redeemer  liveth ;  and  he  lives 
as  my  head,  my  reprefentative,  my  htisband,  my  advocate,  my 
king,  nr,  prieft,  n\\j  prophet,  and  my  all  and  in  all.  O,  Sirs,  the 
refiirre6lionofChrifl  unto  life,  never  todieany  more,  isa  fwect 
and  plcafunt  banquet  in  the  wildernefs,  by  which  we  are  begotten 
a^'imunto  a  lively  hope  of  the  inheritance  that  is  incorruptible  and 
undefiled. 

(^^.)  i'^aich  lives  upon  the  advocacy  and  interceffion  of  Chrifl:  ; 
Jf  anyman  fin,  we  have  an  advocate  with  the  Father,  Jefus  Cbrifl  the 
righteous,  who  makes  intcrcc^ion for  the  travjgrejjors.  And  O  how 
fweetly  doth  the  ioul  feeci  here  by  faith  I  O,  will  the  foul  fay,  I 
may  be  condemned  by  the  world, or  by  the  law,or  by  confcience  ; 
yet  1  know  that  I  fhall  carry  the  day  in  the  court  of  heaven,  be- 
caufe  my  advocate  is  the  Lamb  in  the  midft  of  the  throne  :  He  never 
lofl  a  caufe,  he  has  the  Father's  Ear  ;  he  has  fuch  an  intereft  and 
moyen  in  neaven,  that  all  power  in  heaven  is  his,  and  his  will  is  a 
law  in  the  higher  court.  Father,  I  will  that  thofe  whom  thou  haji 
given  me  may  be  with  me,  &.c. 

(6.)  Faith  lives  upon  the  word  of  Chriflj,  as  it  comes  up  from  the 
wildernefs.  Chrift  has  paft  his  word  in  his  Tellament,  and  he  has 
fealed  it  with  his  blood,  and  he  lives  as  the  executor  of  his 
leftament  ;  and  I  know,  will  faith  be  ready  to  fay,  that 
the  Spirit  of  Chrift  will  take  all  that  is  in  his  Teftament, 
and  fliew  it  unto  me,  and  fliew  it  fo  as  to  make  all  the  Tefta- 
ment  and  latter-will  effe61ual  :  And  therefore  in  his  word  do  I 
hope  ,•  his  promife  is  not  yea  and  nay,  but  'tis  always  yea  and  amen 
in  him".  O,  when  faith  gets  the  word  of  promife,  the  confirmed 
Teftament  of  Chrift  in  its  hand,  how  will  it  go  to  God,  and  crave 
the  fulfilling  of  the  latter-will  of  his  own  Son,  faying,  with  David^ 
Remember  the  word  on  which  thou  haft  cat  fed  me  to  hope  ? 

(7.)  Faith  lives  and  leans  on  the  righteoufnefs  of  Chrifl:  ,•  par- 
ticularly in  the  matter  of  juflification  and  acceptance  :  Itcaftsa- 
ivay  all  the  works  of  the  law  like  dung  and  lofs,  faying,  Surely  in 
the  Lord  have  I  righteoufnefs  and  (Irength. 

(8.)  Faith  leans  on  the  fulnefs  of  Chrift,  and  fays.  Out  ofhisful- 
Kcfs  do  all  we  receive,  and  grace  for  grace :  My  wants  are  great,  Fni 
iull  made  up  of  wants  ^  but  O  what  wants  will  not  the  all-fulriefs 


330  'I'he    Believer's     Journey 

of  die  Godhead  dwelling  in  Chrift  fupply  ?  for  he  fills  all  in  all. 
What  is  my  poor  empty  vefiel  unto  that  ocean  that  is  in  him? 
I'll  go  with  confidence/or  that  fulnefs  is  in  him  for  my  Life  ;  for  he 
received  gifts  for  men,  even  J  or  the  rebellious. 

(9.)  Faith  lives  on  the  offices  of  Chrift,  his  .general  offices  as 
mediator  and  redeemer,  and  his  partictilar  offices  as  prophet, 
prieft  and  king.  O,  will  faith  fay,  no  man  taketh  an  office  upon 
him,butwithadefign  to  execute  the  duties  of  his  office.  Will 
any  man  pretend  to  be  a  nmgijfratef  a  minifter,  an  advocate  or  judge, 
and  yet  live  in  the  negle^,  or  refufe  to  difcharge  the  duties  of  fuch 
an  office  ?  The  world  would  look  on  him  as  very  unfaithful  : 
And  Ihall  we  imagine  fuch  a  thing  of  Chrift,  who  is  faithful  in  all 
his  houfe  ?  O,  will  faith  fay,  he  is  a  Mediator  and  Peaee-maker, 
and  therefore  I  trull  that  he  will  make  my  peace  with  the  offend- 
ed Majefty  of  heaven  ;  he  is  a  Saviour  and  Redeemer,  and  there- 
fore I  truft  he  will  deliver  me  from  the  hands  of  all  mine  enemies  ; 
he  will  fave  from  fin,  becaufe  it  is  his  office  to  finifli  tranfgreffion, 
and  make  an  end  of  it  :  Hq  is  z  prophet,  and  therefore  I'll  truft  that 
he  will  teach  me  the  good  and  perfe6l  will  ofGod,open  the  fecrets 
ofhis  covenant,  the  myfi:eries  of  his  kingdom  unto  me  :  He  is  a 
prie/K^nd  the  great  High-priefl:  of  our  profeffion  now  under  the 
New  Tefi:ament  ;  and  therefore  he  wi'l,  by  the  great  facrifice  of 
atonement,  purge  away  my  fins,  and  make  my  perfon  and  duties 
acceptable  unto  God  ;  He  is  a  King,  and  therefore  he  will  fubdue 
my  corruptions,  and  fanftify  me  throughout,  in  fonl,  body  and 
fpirit ;  He  is  a  fiicpherd,and  therefore  I  truft  he  will  feed  me,  and 
lead  me  in  his  paflures,  and  I  fliall  not  want ;  He  is  a  phyfician,  his 
name  is  Jehovah-Rophi  ;  and  therefore  I  truft  he  will  heal  all  my 
difeafes,  he  will  open  my  blind  eyes,  he  will  cure  the  obftinacy  of 
my  will,  the  hardnefs  of  my  heart,  the  carnality  of  my  affeftions  : 
l\<t\si\^t  captainoi\\\Wmox\,\vho  leads  many fons  into  glory  ;  and 
therefore  1  truft  he  will  fight  all  my  battles,  and  m.ake  me  a  con- 
queror, 6^c.  Thus,  I  fiy,  faith  comes  up  from  the  wildernefs, 
leaning  on  the  offices  of  Chrift,  general  and  particular.  I  fliall 
only  add, 

(10.)  That  faith  comes  upfront  the  'coildcrnefs',  leaning  upon  thd 
divme  attributes  as  they  are  manifefied  and  difplayedin  Chrifi:. 
God,  abfolutely  confidered,  is  the  finner's  terror  ;  and  every  at-' 
tribute  of  Godj  taken  up  abfolutely,  or  in  a  law- view;- breathes 
nothing  but  wrath  and  ruin  to  the  whole  tribe  ofj-lam  in  their  fal- 
len ftate  :  ButGod  manifeftinghimfelfin  theflefi-i,orin  the  na- 
ture of  ma.n,  through  his  death  and  fa. isfaftion,  every  attribute  of 
die  divine  nature  prefents  itfclf  •  as  with  a  pjeafanc  fmile,  in  viting. 

fiiiuers 


to    the    Heavenly     Canaan.  331 

fmners  to  come  up  to  him  as  an  object  of  trufb  ,•  and  accordingly 
faith  leans  upon  thefe  attributes  of  God,  as  the  foul  comes  up  from 
the  'uoihiernefs.     I  iliall  only  inftance  in  thefc  few  ; 

1.  Arc  thou  furrounded  with  troubles  on  every  hand,  art  thou 
called  to  engage  wich  work  thou  art  not  able  to  manage  ?  Well, 
hereis  the  arm  of  omnipotence  ftretched  our,  10  fir  ength  en,  he'p 
and  upbohl,  Ifaiah  41.  10.  And  accordingly  faith  leans  on  the  pow- 
er of  Ciod,  according  to  that  command,  Ifaiah  26.  3.  Triijl  in  the 
Lord  for  ever  :  For  in  the  Lord  Jehovah  is  everlajtingjlrength.  Paul 
Icuiedonthc  power  of  God,  when  he  cried,  /  can  do  all  things 
thro"  Chriftjlrengtheningme.  So  did  the  three  Children  ;  Our  God, 
ix'hom  zve  trujl,  is  able  to  deliver  us.  So  did  Abraham  ;  he  was  per- 
fuaded  thathewho  had  promifed,  was  able  alfo  to  perform, SV. 

2.  Art  thou  at  any  time  brought  to  thy  witts-end,  that  thou 
knoweftnot  whatto  do?  Well,  in  that  cafe,  faith  leans  on  the 
infinite  wifdom  or  omnifcienceofaGod  in  Chrift,  2  Chron.  20. 11. 
Neither  knoiv  'we  what  to  do,  but  our  eyes  are  toivard  thee.  The  Lord 
hio-ws  how  to  deliver  the  righteous.  When  the  poor  foul  has  been 
trying  and  fearchingitfelf,  and,  alas  !  is  afraid  it  be  deceived  by 
a  treacherous  heart ;  in  this  cafe,  faith  will  have  recourfe  unto  the 
omnifcience  of  a  God  in  Chrift,  and  fay,  Search  me,  O  God,  and  try 
me,  and  fee  if  there  be  any  wicked  way  in  me,  ^c.  When  the  poor 
foul  is  afraid  of  the  fecret  plots  of  Satan,  or  of  his  confederates ; 
in  this  cafe,  faith  leans  upon  anomnifcient  God  in  Chrift,  who 
difcovers  deep  things  out  of  darknefs,  and  brings  to  light  the  flia- 
dow  of  death. 

3.  Is  the  believer  in  the  wildernefs  deferted  by  friends,  orfe- 
parated  from  them  by  banifliment,  imprifonment,  or  the  like, 
faying  with  the  church,  Pfal.  102.6,  7.  lam  like  a  pelican  in  the  wil- 
dernefs, like  an  owlinthe  dcfert ;  1  watch,  and  am  like  a  f parr ozv  alone- 
upon  the  hovfe-top"?  In  this  cafe,  faith  leans  upon  the  immenlity 
of  a  God  in  Chrift,  and  is  ready  to  fiy,  Though  1  be  alone  and  for- 
fakenby  all  creatures,  yet  I  cannot  be  parted  or  feparated  from 
my  God  ;  for  a  whole  God,  Father,  Son  and  Iloly  Ghoft,  is  every 
where  prefent:  Do  not  I  the  Lord  fill  heaven  and  earth?  and,  ]\ly 
way  is  not  hid  from  the  Lord,  and  my  judgment  is  not  paftcd  over 
from  my  God  :  And,  My  fellowfliip  and  converfe  fliall  be  with 
him,  when  I  cannot  have  fellowfliip  with  my  friends  and  familiars 
who  arc  removed  far  from  me. 

4.  0  but,  may  the  believer  fay,  I'm  a  vile  polluted  creature^ 
defiled  in  heart,  lip  and  life ;  and  therefore  the  holinefs  of  God  is  a 
terror  tome,  ^hat  I  dare  notfo  much  as  look  towards  the  place 
where  his  honour  dwells  ;  he  is  of  purer  eyes  than  thai  he  can  behold 

iniciuity. 


332  The    Believer's    Journey 

iniquity.  AnJ.  The  very  liolinefsofaGod  inChrifl:,  which  thou 
makeit  life  otto  difcourage  thy  faith, is  glorious  matter  offupport 
and  encouragement  :  For  faith's  way  of  arguing  from  God's  holi- 
nefs  is  this ;  God  is  infinitely  pure  and  holy,  and  therefore  he  will 
fan6lify  and  purify  me  from  iniquity  ;  he  hates  fin,  and  puniflies 
jr,  therefore  he  will  defiiroy  my  luft  :  For  'tis  not  my  perfon,  but 
my  fins  and  lulls,  that  are  the  objefts  of  his  hatred.  If  the  rod 
come,  why  not  ?  For  thereby  he  will  make  me  a  partaker  of  his 
iiolinefs,  and  purge  away  my  iniquity.  'Tis  mine  iniquity,  and  not 
me,  that  he  willijifit  with  the  rod,  and  my  tranfgrejjlon  ivith  firipes  ; 
'tis  not  me,  but  my  fins,  that  he  defigns  to  dellroy.  But, 

5.  Say  you,  Can  faith  lean  upon  thejufl:ice  of  God  ?  Jnf.  Yes, 
it  can  :  For,  though  this  attribute  be  a  rock  of  offence,  to  grind 
the  wicked  into  powder  ,•  yet'tisarock  of  fweet  repofeandreft 
to  the  believer.  O,  will  faith  fay.  Lord,  I  have  indeed  finned, 
and  deferved  thy  wrath  ;  and,  if  thou  mark  iniquity,  I  cannot  ftand  : 
But  here  is  my  relief,  my  furety  has  done  and  fuffered  all  that  the 
law  required ;  He  was  wounded  for  our  tranjgreffions,  bruifedfor  our 
iniquities,  &c.  and  'tis  inconfiftent  withjuftice  to  punifli  the  fame 
tranfgreHion  twice :  Hence  faith  concludes,  with  Paul,  There  is 
therefore  now  no  condemnation ;  JVho  can  lay  any  thing  to  the  charge  of 
God's  eletl;  ?  &c. 

6.  Faith  fweetly  leans  upon  thegoodnefs,  mercy  and  love  of 
God  in  Chrift.  O,  will  faith  fay.  Has  God  been  fo  good,  and  gra- 
cious, and  merciful,  as  to  fend  his  only-begotten  Son,  ^c.  has  he 
given  him  unto  the  death  to  be  a  curfe,  and  to  be  made  fin  for  me; 
and  will  he  not  do  every  other  thing  ?  He  thatfpared  not  his  own 
Son,  but  gave  him  unto  death  for  us  all,  how  will  he  not  with  him  free- 
ly give  us  all  things  1  O  how  excellent  is  this  his  loving- kindnefs  ! 
therefore  the  fonsof  men /hall  put  their  truji  under  the/hadoiv  of  thy 
wings. 

7.  Faith  leans  on  the  truth  and  faithfulnefs  of  God  in  Chrifl:. 
Oh, (^c\ysh'nh,faitbfulnefs  is  the  girdle  of  his  loins  ;  he  is  fo  true  to 
his  word,  that  heaven  and  earth  OmII  pafs  away  before  one  jot  of  his 
word  fall  to  the  ground  ;  and  therefore  I'll  lean  and  reft  myfelf  here 
with  aflurcd  confidence  ;  and  though  he  may  defer  the  accom.- 
plilliment  of  his  word,  yet  Fll  believe,  and  wait,  and -voill not  make 
hafte ;  the  vifion  is  for  an  appointed  time:  Tho'  it  tarry,  I'll  wait  for 
it ;  for  at  the  end  ic  fliall  fpeak,  and  it  will  not  tarry.  Thus,  I  fay, 
faith  goes  up  from  the  wiidernefs  leaning  on  the  divine  attribute?, 
as  they  are  manifefted  in  Chrifl :  And  thus  I  have  minted  to  lliew 
what  is  the  objeftof  the  life  of  faith,  or  what  it  is  inChrift  that 
fiiith  leans  upon,  as  it  iomes  upfront  the  wiidernefs. 

Quefl: 


to    the    Heavenly    Canaan.  333 

QLiefl.  IVhat  is  the  difference  between  the  life  of  faith,  and  the  life 
of  faith  orfenfe  ?  The  words  of  the  Apoftlc,  2  Cor.  5.  give  ground 
lor  this  enquiry,  when  he  informs  us,  that  while  in  the  body,  'voe 
lyjcilk  by  faith,  and  not  by  fight ;  and  becaufe  the  life  he  lived  in  thefeP? 
'UjasaHfef  faith  upon  the  fon  of  Cod:  By  which  he  plainly  inti- 
mates, that  a  life  of  faith  is  calculated  for  an  embodied  flate,  and 
that  a  life  of  fight  and  fenfe  is  not  fuited  unto  our  prefent  conditi- 
on here  in  the  wildernefs.  There  are  thefe  few  things  I  offer  to 
clear  ihe  difference. 

jjt,  Senfe  regards  only  what  a  man  hath  in  hand,  or  prefently 
enjoys  ;  but  fauh  looks  to  what  a  man  hath  in  Chrifi:,  and  in  the 
well-ordered  covenant.  Senfe  is  like  a  child,  that  is  better  pleaf- 
ed  witha  penny,  or  any  little  trifle  the  parent  gives  ir,  than  if 
he  were  giving  it  a  charter  to  the  whole  efhare  ;  but  faith,  altho' 
it  Will  not  defpife  any  thing  that  comes  from  the  hand  of  the  fa- 
ther, yet 'tis  particularly  taken  up  with  the  charter  of  the  promife 
orcovenant,  and  the  eftate  lying  in  the  hand  of  tiie  great  cove- 
nan  [-head  Chriil  Jefus  ;  it  views  the  promife  as  'ris  Tea  and  j^men 
inChrifl  ;  it  views  the  covenant  as  confirmed  by  his  death  and 
blood,  and  fays,  with  David,  This  is  all  my  fahation,  that  he 
hath  made  with  me,  in  my  new-covenant  head,  an  everlafting 
covenant,  well-ordered  in  all  things,  and  fire. 

2dly,  Senfe  is  ready  to  judge  of  the  love  of  God  by  the  afpecl  of 
providence,  or  his  prefent  carriage;  and,  whenever  he  feems  to 
frown  or  hide,  it  rafes  all  to  the  foundation,  crying,  The  Lord  bat  b 
forgotten  to  be  gracious  ;  butfaithreadstheloveof  God  in  the  face 
of  Chrift  Jefus,in  the  acceptance  that  the  furety  has  met  with, 
and  in  ihe  declarations,  offers,  fromifcs  of  the  word  :  In  his  word 
■ivi  II I  hope,  fays  hith  ;  Remember  the  word  on  which  thou  hajl  ca^fcd 
thy  fcrvant  to  hope.     Hence  it  follows, 

'^dly,  Senfe  and  fight  is  a  variable  and  fluctuating  thing  ;  hut 
faith  is  fleady  and  fixed,  like  Abraham,  who  in  hope  believed  againjl 
.  hope,  and  ft  agger  ed  not  at  the  promife  through  unbelief  While  the 
believer  lives  by  fenfe,  and  enjoys  the  Lord  in  a  fenfible  manner, 
he  is  ready  then  to  fiiy ,  My  mountain fauds  firm,  Ijl.mlhiever  be  re- 
moved; but  anon  the  Lord  hides  his  face,  and  the  man  is  troubled: 
Eut  faith  keeps  up  a  perfuafion  of  his  hn-e,  even  when  he  is 
withdrawn,  faying.  Though  I  walk  in  darhiefs,  Til  trujl  in  the 
name  of  the  Lord,  and  fay  myfelf  upon  my  God. 

'■'^.thly,  Sight  and  fenfe  look  only  to  things  prefent  ;  but  faith,, 
like  a  prophet, looks  at  things  to  come,  things  that  are  at  adiflance. 
Abraham,  the  father  of  the  f^'nhM.fazvthe  day  of  Chrift  afar  off^  ; 
faith  is  the  evidence  (f  things  not  fen,  and  the  fubfance  of  things 
hoped  for.  When  under  darkncfs  of  affli6lion,  defercion,  tempt  au- 


334  The    Believer's    Journey 

on,  it  will  fay,  Tho'  Ifit  in  darknefs,  the  Lord  mil  be  a  light  to  me ;  he 

will  bring  me  forth  to  the  light,  and  I  fliall  behold  his  righteoiifnefs. 

Sthly,  "Senfe  and  fight  are  fuperficial  and  over-lie  in  their  views 
of  things,  and  eafily  deceived  with  appearances ;  but  faith  is  a  por- 
ing and  diving  grace,  it  goes  deep  into  things.  Faith  will  per" 
ceive  poifon  in  a  cup  of  gold,  it  will  fee  lions  dens  and  leopards  in 
Lebanon,  among  trees  and  woods  of  aromatick  fcent ;  and  there- 
fore will  turn  away  from  them  as  dangerous,  while  fenfe  is  eafily 
encouraged  thereby  :  And,  on  the  other  hand,  it  will  fee  a  para- 
dife  of  communion  with  the  Lord  in  a  wildernefs,where  fenfe  can 
perceive  nothing  but  pricking  briars  and  thorns,  2  Cor.  4.  10. 
Our  light  affli&ions  that  are  but  for  a  moment,  ivork for  us  a  far  more 
exceeding  and  eternal  weight  of  glory. 

6th!y,  They  differ  in  their  confort  and  order.  Faith  is  the  lead- 
er, and  fenfe  the  follower :  Faith  is  the  duty,  and  fenfe  the  privi- 
ledgeconne6led  with  it,  Eph.  1. 12, 13.  Jfter  that  ye  believed,  ye 
-were  fealed  with  the  Holy  Spirit  ofpromife.  Joh.  7.  Said  I  not  unto 
thee  J  if  thou  ivouldji  believe,  thou  jhouldfi fee  the  glory  of  God  ?  Faith  is 
the  work,  and  fenfe  is  the  encouragement.  This  is  God's  order, 
which  the  legal  heart  would  always  invert :  We  would  be  at  the 
encouragement  of  faith,  before  we  fet  about  the  duty  of  believ- 
ing ;  like  Thomas,  John  20.  Except  Ithruft  my  hand  into  his  fide,  1 
mil  not  believe.  But  let  us  remember  what  Chrift  fays  to  him, 
Bkffed  are  they  who  have  not  feen,  and  yet  have  believed. 

ythly,  Senfe  is  hafty  and  precipitant  in  its  judgment;  but  faith 
is  patient,  and  waits  till  it  fee  the  end.  Senfe  draws  rajh  and  hajly 
conclufions  when  difficulties  cafl  up  ;  Ifaid  in  my  hafle,  all  men  are 
liars ;  Ifaid  I  am  cafl  out  of  thy  fight :  But  faith  waits  till  the  other  fide 
of  the  cloud  cafts  up ;  The  Lord  is  a  God  of  judgment,  fays  faith,  and 
blejjed  are  all  they  that  wait  for  him.  The  vifion  is  for  an  appointed  time; 
tho'  it  tarry,  wait  for  it :  For  at  the  end  it  willfpeak,  and  will  not  tarry  : 
Hence,  he  that  bdieveth,pMllnot  make  hafte.  The  Old-Teflament 
faints  waited  about  four  thoufand  years  for  the  coming  of  the  pro- 
mifed  feed  of  the  woman  ;  and,  when  they  died,  they  died  with 
thepromife  in  their  arms,  waiting  for  the  accomplifliment,  be- 
lieving that  he  would  come,  and  would  not  tarry  beyond  the  ful- 
nefs  of  time :  Heb.  7.3.  All  thefe  died  in  faith,  not  having  received 
thepromifes,  butfaw  them  afar  off,  and  were  perfuaded  of  them,  and 
embraced  them. 

?>thly,  A  life  of  Tenfe  is  dangerous, hut  a  life  of  faith  is /^rf  and 
fafe.  The  danger  offenfe  appears  from  the  advantage  that  Satan 
took  to  ruin  Jdam  and  all  his  poflerity :  Had  our  firfl:  parents  lived 
in  theileady  faith  of  God's  promife  and  threatning  in  the  cove- 
nant 


to    the    Heavenly    Canaan.  335 

nant  of  works,  they  had  never  eaten  of  the  forbidden  tree  ;  but 
they  walked  by  fight  and  fenfe.  The  fruit  was  beautiful  to  the 
eye,  and  pleafant  to  the  tafte ;  this  made  them  the  more  eafily  to 
liflen  to  the  hiffes  of  the  old  ferpenr,  faying,  If  ye  eat,  ye/Jjall  be  a^ 
gods  ^knowing  good  ^  evil  J  and  thus  heprevail'd.We  fee,that  when 
jP(3z</ was  filled  withfenfible  manifeflations,  being  imaptup  to  the 
third  heavens  f  he  was  in  danger  of  being  lifted  up  with  pride :  But 
now,  I  fay,  the  life  of  faith  is  fafe  and  fure  ;  and  the  rcafon  is,  be- 
caufe  it  will  neither  believe  angels  nor  men,  if  what  they  fay  does 
not  agree  wich  what  God  fays  in  his  word.  It  views  things  as 
they  are  laid  in  the  revelation,  and  forms  a  judgment  and  eftimate 
of  things  according  toGod's  verdi6lof  them  ;  To  the  law  and  to 
the  tejlimony,  fays  faith,  if  they /peak  not  according  to  God's  oracles,  it 
is  becaufe  there  is  no  truth  in  them.  Hence  faith  has  the  moon  un- 
der its  feet  ;  this  is  the  vidtory  whereby  ive  overcome  the  world,  even 
our  faith.  Faith,  by  going  this  way  to  work,  makes  the  foul  like 
mount  Zion,  which  cannot  be  removed  for  ever.  Believe  in  the  Lord  your 
God,fo]hallye  be  eftabli/Jjed,  fays  the  prophet  unto  trembling  Ifrael. 

^tbly,  Senfe  has  its  only  foundation  and  confidence  luzY/jm  ;  ic 
trades  in  the  fiiallow  waters  of  created  grace,experimental  attain- 
ments, marks  of  grace,  and  the  like  ,  But  faith  has  its  foundation 
without  the  man,  inChrift,  in  God's  covenant,  in  the  great  and 
precious  promifes.  While  the  mariner  ftays  in  the  fliallow  wa- 
ters, he  is  in  continual  fear  of  rocks  and  fand-banks  ;  but,  when 
he  has  launched  out  in  the  deep  water,  he  is  fafe.  Faith  trades 
in  the  deep  waters  of  the  fulnefs  of  the  Godhead  that  dwells  bodi- 
ly irfChnHymadeofCoduntous  wifdom,righteoufnefs,  fanctification 
and  redemption',  and  fo  it  gets  above  doubts  and  racking  fears  of 
lliipwreck.  But  it  is  (I  fay)  otherwife  with  fenfe  ;  ic  deals  witli 
created  grace,  manifeflations,  experiences,  and  attainments. 
And  thus  I  have  cleared  in  fome  meafure  the  difference  between 
faith  and  fenfe.     I  go  on  now  to  the 

Second  thing  Ipropofed  upon  this  exhortation,  which  was  to 
prefs  a  life  of  faith  upon  believers  by  fome  motives  or  arguments ; 
and  I  Ihall  only  infifh  a  little  upon  two. 

(  I.)  Then,confider,  that  the  life  offaith  is  adapted  and  fuited 
unto  a  wildernefs-lot.  And  this  will  be  evident,  if  weconfider, 
(i.)  'Fhat  thewildernefs  is  a  folitary  place,  where  there  is  little 
communion  or  converfe  about  the  things  of  God  ;  It  is  too  fre- 
quent with  the  believer,  that  he  cannot  get  a  friend  tov/hom  he 
can  open  his  mind  in  the  world.  Well,  faith  is  adapted  for  fuch 
a  cafe  as  this,-  for  by  faith  believers  fee  and  converfe  with  an  in- 
,vifibleGod,  infomuch  they  are  able  to  fay,  Veiil-y  our  fellowpoip  is 

"with 


33^  The    Believer's    Journey 

ijiith  thij^atber,  and  with  his  f on  J  ejus  Chrijl.     God  has  a  way  of 
fpeaking  wIlIi  che  believer,  and  the  believer  has  a  way  of  talking 
andconverfing  with  God  through  Chrifl:  by  faith,  eveninawil- 
dernefs,  a  folitary  land  ;  My  beloved fpake^  and /aid  unto  me,  Arife,  my 
love,  7ny  fair  one  and  come  away.     And  what  is  faith,  but  jullthe 
ecchoof  the  foul,  when  it  anfwers  fuch  words  of  grace,  faying, 
^peaky  Lord,  for  thyfervant  heareth ;  Behold,  I  come  unto  thee,  for  thou 
art  the  Lord  my  God  ?  (2.)The  wildernefs  is  a  milly  and  foggy  land, 
where  the  traveller  is  in  danger  of  lofing  his  way  ,*  he  vjalks  in  dark- 
nefsf  and  can  fee  no  light.     Clouds  of  defer  tion,  clouds  of  fin,  clouds 
of  error,  call  up;  fo  that  the  poor  believer,  in  his  way  to  glory, 
knows  not  what  courfe  to  take.     Well,  faith  is  adapted  to  fuch  a 
lot  and  condition  as  this ;  for  'tis  the  evidence  of  things  notfeen,  and 
the  fiibjlance  of  things  hoped  for :  It  can  look  though  the  mifts  and 
clouds  that  call  up  in  its  way,  and  run  its  race,  looking  unto  Jefus  as 
its  leader  and  commander  :  And  when  fome  are  faying,  Lo, 
Chrifl  is  here ;    or,  lo,  he  is  there  ',    faith  can  diftinguilli  between 
the  voice  of  the  true  fliepherd,  and  the  voice  of  aftranger,  and 
the  voice  of  a  firanger  it  will  not  follow.     (  3.  )  The  wildernefs  is 
a  place  of  want,"  'tis  a  dry,  barren,  and  thirfly  land,  where  there 
is  nothing  for  the  fuppor&of  the  foul.     Well,  faith  is  adapted  to 
fuch  a  cafe  as  this  alio;  for,  Hke  the  virtuous  woman  in  the  Pro- 
verbsy  it  fetches  its  food  from  the  land  of  glory,  Emanuer  sldiUd. 
It  has  meat  to  eat  that  the  world  cannot  afford,  and  which  the 
world  knows  nothing  of.     Tho'  Chrifl  as  to  his  human  nature  be 
in  heaven,  yet  faith  has  a  way  of  eating  hisfiefli,  and  of  drinking 
his  blood,  %^hich  is  meat  indeed,  and  drink  indeed.     Faith  can  bring 
manna  out  of  the  clouds,  and  water  out  of  the  flinty  rock;  the 
hand  uf  faith  will  pluck  the  fruit  of  the  tree  of  life  which  grows  in 
the  midfl:  of  the  paradife  of  God,  and  finds  its  fruit  fweet  unto  the 
foul's  tafle.     Many  a  fweet  and  heartfom  banquet  and  enjoy- 
ment has  faith,  when  the  world  are  feeding  on  husks.     Oh,  fays 
Jeremiah,  Thy  word  was  found  by  me,  and  I  did  eat  it,  and  it  was  to  me 
,  the  joy  and  the  rejoicing  of  my  heart.     (  4. )  The  wildernefs  is  a  place 
of  danger ;  thieves  and  robbers,  lions  and  leopards,  frequent  the 
wildernefs.     Well,  faith  is  of  fingular  ufein  this  condition  alfo : 
When  the  enemy's  fiery  darts  are  cafl  at  the  believer, /^;V/5?/j-  a 
/7j/>/i  wherewith  he  beats  them  back,  and  turns  them  off  without 
any  hurt;  and  when  the  poor  foul  is  like  to  be  overpowered  by 
the  might  or  multitude  of  its  enemies,  faith  has  a  way  of  bringing 
in  theaidofheavenforitshelp,  as  Jt'^o/Z^^p/j^f  did:  We  know  not 
what  to  do,  but  our  eyes  are  tozmrds  thee.  Faith  has  a  way  of  weilding 
the  arm  of  omnipotence  in  a  time  of  danger ;  and  then  it  cries, 

Through 


to    the    Heavenly    Canaan. 


o 


37 


■  Through  thee  ive  [l.iaUdo  valiantly,  and  break  down  our  enemies'^  ot<? 
ivillbe  joyfulin  thyfalvatiou,  and  in  the  name  of  the  Lord'u:e  •ivillfet  up 
our  banner.     And,  when  'tis  proper  to  make  a  retreat,  faith  turns 

■  into  ksjhcng  hold,  which  is  the  name  rfthe  Lord.  (5 . )  Th e  wilder- 
nefsisan  unfettledplace,  whereaperfon  undergoes  a  variety  of 
difpenfations,  turnings  and  ^vindings  in  their  lot.  Well,  faith  is^ 
of  particular  ufe  to  the  believer  in  this  cafe,  in  regard  that,  like  an 
anchor fure  andJIed/LiJl,  it  enters  zvithin  the  vail,  and  keeps  the  foul 
fteadyand  firm  under  all  vicilTitudes  and  temptations  :  Hence 
Paul,  [ha'ue  learned  in  eve)  y  ft  ate  'ivherein  I  am  therewith  to  be  content; 
I  know  how  to  be  abafed,  and  how  to  abound  ;  I'm  infirutled  how  to  be: 

full,  and  how  to  be  hungry :  how  to  abound,  and  tofujfer  need.  Faith, 
keeps  the  foul  fledfall  and  unmoveable,  always  abounding  in  the 
work  of  the  Lord,knowing  that  its  labour  flxillnot  be  in  vain  in  the  Lord. 
(6.)  A  wilderncfs  is  a  place  of  manifold  thorns  and  trials  ;  in  the 
'world  ye  fl-tall  have  tribulation.  Now,  faith  is  of  fingular  ufe  here 
alfo  ;  for  it  fees  and  confiders,  that  this  is  the  lot  that  God 
has  ordered,-  that  he  will  bring  good  out  of  all  afflictions;  that^ 
'they  are  but  light,  and  for  a  moment,  and  not  worthy  to  be  compared  -with 
the  glory  that  is  to  be  revealed :  And  with  the  views  of  this  future  glo- 
ry it  balances  all  the  aitliftions  of  aprefehtlife.  Thus  you  fee  that: 
a  life  of  faith  is  adapted  and  fuitcd  unto  a  wildernefs-lot  ,*  and 
therefore  let  us  take  the  example  of  the  fpoufe  here,  Come  upfront 
the  wildcrnefsy  leaning  on  her  beloved,  living  by  faith  upon  him. 

Motive  2d,  To  encourage  and  engage  you  to  a  leaning  on  Chrill 
by  faith  as  you  come  up  from  the  wildernefs  ;  confider,  believer, 
that  he  is  thy  husband  and  bridegroom  :  There  is  a  marriage- 
relation  between  thee  and  him,  and  Ihould  not  this  encourage 
you  to  live  and  lean  upon  him  ?  h  is  under  this  confideration  that 
the  fpoufe  here  takes  hirn  up  .;  (lie  comes  up  from  the  wildernefs 
leaning  on  her  beloved.  And,  to  encourage  faith  in  him  under  this 
relation^  will  you  only  confidcr  tlie  particulars  following,  jjl, 
Confidcr,  that  hctookthec  for  his  bride  and  fpoufe  when  thou 
•wafb  in  a  wretched  aud  miferablc  plight,  blind,  poor  and  naked,  hav- 
ing the  hue  of  hell  upon  thee,  Ezek.  16.  J-Vhen  [paffedby  thee,  and 
fawthce  in  thy  blood,  I  faid  unto  thee.  Live',  and  thy  time  was  a  time 
of  love,  ike.  /Vhen  thou  wqjt  lying  among  the  pots,  he  loved  thee  ;  and 
he  loved  thee  fo  dearly,  as  that  he  bought  thee  off  from  the  hand 
of  jullice  wi[h  the  price  of  his  precious  blood.  lie  loved  me,  andhe 
gave  himfeffor  me,  fiys  Paul.  And,!h()uld  not  this  encourage  thee 
to  live  and  lean  on  himin  thyj(Hirney  thro'  the  wildernefs?  idly, 
3  le gave  thee  thy  marriage-clothes.  When  thou  hadil  not  a  rag  to 
cover  chee,  he  clothed  thee  with  white  raiment,  that  ihc/bime  /?/  thy 

y  fiakednefs 


558  The    Believer's    JottrNey 

nakednefs  might  not  appear  :  Hence  is  that  fong  of  the  church,  Ifa. 
51.10.  I  wi /I  greatly  rejoice  in  the  Lord,  my  foul  fjjall  be  joyful  in  my 
God,&c.  and  Ezek.  16.  7, 10, 12,  13.  Now  fliould  not  the  confi- 
deration  of  this  kindnefs  encourage  thee  to  lean  on  him  as  thy  be- 
.ioved  ?  "^dly,  Confider,  that  in  the  marriage-contraft  of  the  new 
covenant,  he  has  made  over  himfelf,  and  all  that  he  is,  and  all  that 
he  has,  unto  thee  :  All  things  are  yours,  for  ye  are  Cbifi's,  and  Chrift 
is  God's.  There  he  fays.  Thy  maker  is  thy  husband  ;  I  will  betroth' 
thee  unto  me  for  ever,  infaithfulnefs,  &c.  4thly,  Confider  the  clofe- 
nefs  and  intimacy  of  the  union  between  him  and  thee,  and  let  tjiis 
encourage  thee  to  lean  and  live  on  him  by  faith.  'Tis  far  more 
intimate  and  dear  than  the  union  between  husband  and  wife  a- 
inongmen  ;  for  they  indeed  are  one  flefh,.  but  he  is  one  body  and 
me  fpirit  with  his  fpoufe ;  he  is  in  them,  and  they  are  in  hi?n :  And^ 
by  vertue  of  this  intimate  union,  thou  haft  a  title  to  him  and  his 
whole  purchafe.  As  the  wife,  when  married  to  a  man  of  a  libe- 
ral eftate,  may  look  to  his  lands  and  lodgings,  and  fay,  this  houfe 
is  mine,  and  this  land  is  mine,  and  fuch  and  fuch  things  are  mine, 
for  they  aremy  husband's,  and /je'ij-  mine,  and  I  am  his- ;  fo  may 
the  believer,  by  vertue  of  his  marriage-union  with  the  Son  of  God,, 
when  helooks  to  heaven,  he  may  fay,  that  this  is  my  habitation  ; 
when  he  looks  to  the  earth,  he  may  fay,  this  is  my  inn  ;  when 
he  looks  to  the  angels,  he  may  fay,  thefe  are  my  guards  ;  when  he 
looks  round  about  him,  he  may  fay,  all  things  are  mine,  for  they  be- 
long to  my  blefled  husband,  who  is  heir  of  all  things,  and  I  am  heir 
of  God  through  him  ;  hisrighteoufnefsismineto  juftify  me,  his. 
grace  is  mine  to  fandify  me,  his  fpirit  is  mine  to  comfort  me,  his 
covenant  is  mine,for  it  was  made  with  him,  and  with  me,  through 
him,  B'c.  5f/j/3/,Confider,  That  thy  blelTed  husband,  believer,  he 
calls  thee  to  lean  upon  him,  he  counfels  &  encourages  thee  to  de- 
pend on  him  as  thou  comeft  out  of  the  wildernefs  :  He  fpeaks  to 
his  fpoufe  in  a  kindly  v/ay,  faying,  Caft  thy  burden  on  the  Lord,  and 
he  mil  fuf lain  thee ;  cafi  all  your  cares  upon  him,  for  he  carethfor  you ;. 
truflin  him  at  alltimes,  ye  people,  pour  out  you  hearts  before  him  &C,. 
6thly.  I'o  encourage  thy  dependance  on  him  in  the  wildernefs,. 
confider  his  tender  fympathy  with  thee  under  all  thy  ailments  and 
infirmities.  Thou  art  as  dear  to  him  as  the  very  apple  of  his  eye, 
^nd  he  has  thee fet  as  a feal on  his  heart  and  his  arm,]ind  he  is  touched 
mth  the  feeling  of  thy  infirmities ;  he  gathers  the  lambs  with  his  arms, 
he  carries  them  in  his  bofom,  he  gently  leads  them  that  are  with  young  ; 
and  \\Qgiveth  power  unto  the  faint,  and  increafethjlrength  to  them  that 
have  no  might.  Lafl;ly,if  you  do  not  lean  on  him,  you  will  furely 
tot,  and  fag;  ^ad  fee  up  ia  thy  jouraey  through  the  wildernefs ; 


to    tie    Heavenly    Canaan.  3:^^ 

but,  ifyou  lean  and  reft  on  liim,  thou  Ihalc  renew  thy  ftrength,  and 
mount  up  with  mngs  as  eagles^  thou/Jjalt  run  and  not  weary y  and  walk, 
and  not  faint,  till  thou  come  to  Zion  with  Jongs.  No  w,let  all  thefe  con- 
fiderations  encourage  you  to  cw7zcz/py7W«r/;<?  wildernefs  leaning  on 
your  beloved. 

To  fliut  up  this  difcourfe,  it  may  be  asked,  ^FZj^f^r/u/r^?  do  you 
give  us,  in  order  to  our  living  a  life  of  faith,  or  our  leaning  on  the  beloved 
as  we  come  up  from  the  wildernefs  1  lanfwer  in  general,  that  there 
is  a  threefold  obje6t  that  mull  be  kept  in  view,  in  order  to  our  liv- 
ing by  faith  ;  and  every  aft  of  faving  faith  terminates  upon  all 
the  three  in  their  proper  order,  (i .)  There  is  the  promife.  (2.) 
'I'hereisChrill;  in  thepromife.  (3.)  Upon  Godin  Chrifl.  I'rue 
faith  can  want  none  ofthem,  and 'tis  not  aright  faith  that  mifles 
one  of  them.  The  promife  is  but  a  cypher,  wichout  Chrifl  ,-and 
Chrifl  is  no  Chrift,  without  v^^e  take  God  up  in  him.  Faith  cannoC 
fix  upon  Chrifl  without  the  promife,  and  it  cannot  fix  upon  God 
but  as  he  is  in  Chrifl.  Take  away  the  promife,  and  you  take  away 
Chrift  ,•  and  take  away  Chrill,  and  you  take  away  God  ,•  for  God  is 
no  God  to  a  finner,  but  as  he  is  in  Chrift.  So  then,  o^neceffity  thefe 
three  grandohje^ts  of  faith  mud  be  taken  in,  &  taken  up,  in  order  to 
a  life  of  faith :  And  therefore  I  fliall  endeavour  to  Ihew  how  faith 
is  to  a6t  upon  every  one  ofthem,  by  anfwering  a  threefold  quefti- 
on  ;  I.  How  faith  is  to  aft  upon  the  promife  of  the  word,  which, 
is  the  next  and  immediate  objeft  of  faith  ?  2.  How  it  is  to  be 
a6lcd  upon  Chrift  ?    3.  How  it  is  to  aft  upon  a  God  in  Chrift  ? 

(^uellion  i.  What  cowfel  or  advice  do  you  give  us,  in  order  to  our 
living  by  faith  upon  the  promife,  which  is  the  next  or  mojt  immediate 
objeH  of  faith  ? 

lanfwer,  in  order  to  your  living  by  faith  upon  the  prom.ife,  I 
give  you  thefe  {qw  advices  following. 

In  your  reading  of  the  fcriptures,  collet  the  promifes,  and  gather 
tbem,  pick  them  up;  for  in  all  thefe  do  men  live,  and  in  all  thefe 
is  the  life  of  your  ibuls.  By  the  great  and  precious  promifes  we  are 
ijmde  partakers  of  the  divine  nature,  F^c. 

Treafure  th.em  up  in  your  minds,  for  they  are  the  fewel  of 
faith  ;  and  faith  can  as  little  aft  without  the  promife,  as  fire  can 
burn  without  fewel ;  And  therefore  let  your  minds  be  like  the  poc 
in  the  ark,  always  full  ofthe  manna  of  the  word.  A  promife  hid 
in  the  heart  will  do  you  fervice,  when  you  have  neither  accefs  to 
read  nor  hear,  S'c. 

Bcfrequcntly  meditating  on  them,  and  railing  them  like  a  f'JOeet 
vwrfcl  under  your  tongue.  PFhile  Iims  mufing.,  the  fire  burned,  fays 
David.     Faith,  which  works  by  love,  is  fee  a- work  by  furious  medi- 

Y  2  '  tation. 


340  The-    Believe!i's    JourNET 

ration.  Tliepromifes  are  the  fweetefl: lines  in  Chrifl's  love-let- 
ters to  his  fpoufe  :  There  is  majefty  in  the  command,  feverity 
iiithethreatning  ;  but  love  and  mercy  predominates  in  the  pro- 
mire,  t^c. 

Be  frequently  pleading  the  promife  in  prayer.     The  promiife 
is  God'vsbondj.and  God's  bond  is  to  be  purflied  in  the  court  of 
j^race^  at  the  throne  of  grace  ;  fur  the  fe  things  mil  I  be  enquired  of ^^ 
[^c.    This  was  Duvul's  way ;  Remember  the  word  on  which  thou  hojt 
cavjcd  me  to  bope^  Sc. 

iitudy  toknow  and  be  pcrfuaded,  that  the  promifeof  Godisa 
notable  and  excellent  fecuriry  :  And  this  appears  from  thiscon- 
fidcration  ;  "j'is  theword  of  God  who  cannot  lie^  l^c.  'Tis  his 
rcgiflratc  \Yo\-dySc.  'Tis  his  fealed  word, 8^c.  lie  has  given  cau- 
tion that  his  word  (liall  be  good,  ^V.  liegivesthe  carnefl;  of  his 
word,  the  holy  fpirit  of  promife,  ^c.  1  le  has  added  his  oath  to  ir,. 
^c.  I  !e  has  auefled  it  by  the  three  that  bcarrccordin  bcrrocn,  Sc. 

ladvifc  you  to  take  up  the  promife  as  delivered  and  indorfed 
tmtoyou  ;  l^cyouisthewordofthisfahationfent  ;  the  promife  is  tO' 
ymandtoyoiirfeedj^c.  IJcb.4.  ^-  -^^^  us  fear,  kfl  a  promife  being 
icft  us,  &c. 

Take  up  the  promife  as  the  genuine  thought  and  pichire  of  his. 
Iieart,  and  that  he  really  thinks  as  he  fpeaks ;  for  unbelief  is  ready 
10  fuggeft,  that  he  fays  one  thing,  and  thinks  another.  Be  aware, 
of  this,  'tis  an  imputation  upon  man  to  do  fo,  and  the  ufe  of  words, 
isloftifmendonotthinkastheyfpeak  :  Far  lefs  are  we  to  ima- 
gine that  there  is  any  difingenuity  in  a  Go^  c/"fn4^,-  no,  no,  his 
words  correfpond  to  his  mind,  ^c. 

Beperfuaded,  that 'tis  an  eafy  thing  for  God  to  fulfil  his  pro- 
mife. There  is  no  fuch  diftance  between  God's  faying  and  work- 
ings, as  we  are  ready  to  imagine,  Pfal.  33.  9.  He  faid,  and  it  was 
done,  &c.  Unbeliefreprefents  the  promife  as  a  thing  difficult  or 
hard  to  be  performed,  but  'tis  quite  otherwife  :  Saying  and 
working  is  all  one  with  God  ,*  he  commands  things  that  are  not,, 
as  if  they  were. 

In  pleading  the  promife,  beware  of  limiting  the  Holy  One  of 
Jfrael.  To  clear  this,  take  thefe  two  cautions,  (i.)  Beware  of 
being  peremprory  in  expelling  what  is  not  abfolutely  promif- 
cd,i^c.  (2.)  Do  not  always  expe6l  a  prefent  accomplifliment 
of  the  promife,  Z'«/iy<:?/f  ,•  forthevijion  is  for  an  appointed  time,  ^c 
He  that  believeth,  does  not  make  hafle,  ^c. 

When  faith  cannot  get  fixt  upon  the  conditional  promife,  then 
let  it  go  to  the  abfolute,  where  the  condition  mentioned  i%  always 
to  be  found,  ^g^ 


to  the  Heavenly    Canaan.  341 

Take  care,  that  in  a6ling  faith  upon  the  promife,  you  always 
remember  the  relation  between  Chrift  and  the  promife  ;  for  all 
theproviifes\are  in  bun  yea,  andin  bim  amen.  Many  break  their  necks 
upon  the  promife,  by  feparating  between  Chrifl  and  the  promife ; 
Chrifl  is  the  alpha  and  omega  of  all  the  promifes. 

<^uefl.  fVhat  is  the  relation  betzveen  Chrift  and  the  promife  ? 

Jnf.  (i.)  Chrifl  is  to  be  confidered  as  the  firft  heir  ot  all  the 
promifes.  Jda7n  was  the  heir  of  the  promife  of  life  made  in  the 
firfl:  covenant  while  he  continued  in  his  obedience  ;  but  he  lofb 
this  heirfliip  to  himfelfand  his  whole  tribe  by  the  fall  ;  Chrift,  as 
the  fecond  Adam,  fteps  in,  and  fulfils  the  command  of  the  firft  co- 
venant, and  undergoes  its  penalty  in  our  room  ;  and  fo  he  be- 
comes a  new  heir  to  the  promife  of  eternal  life,  and  of  every  thing 
pertaining  to  it.  Now,  our  title  to  the  promife  comes  in  through 
him,  through  his  obedience  and  death,  his  everlafling  righteouf- 
nefs  ;  fo  that,  in  believing  the  promife,  we  mull:  at  the  fame  time 
fubmit  to  his  righteoufnefs. 

(2.)  Chrift  is  to  be  confidered  as  the  great  blefling  contained  in 
all  the  promifes  ;  hence  called,  in  a  wayof  eminency,  f/;^  mercy 
promifed  to  the  fathers.  What  is  the  firft  promife  in  paradife,  buL 
Chriit  the  feed  of  the  woman  ?  What  was  the  promife  to  ylbra- 
ham,  but  Chrift,  in  ivhom  all  the  nations  of  the  earth  were  to  be  blejjcd  ? 
And  when  he  is  promifed,  all  is  promifed  ;  for  he  is  all  in  all. 
There  is  not  a  promife  in  the  bible,  but  has  lefsormore  of  Chrift 
in  it.  In  a  word,  Chrift  himfelf,  as  contained  in  the  word  of  faith, 
draws  all  the  blelftngsofheaven  and  a  long  eternity  after  him. 

(3.)  Chrift  is  to  be  confidered  as  the  glorious  fountain  and  trea- 
fury,  in  whom  all  the  promifed  bleflings  are  hid.  He  it  is  in  whom 
all  the  treafures  of  grace  and  glory  are  hid  ,•  and  its  out  of  his  ful- 
nefs  that  we  receive  all  promifed  grace,  [^c. 

(4.)  Chriftis  the  foundation  and  ground  upon  which  they  all 
ftand.  The  believer  and  the  promife  ftand  upon  the  fame  foun- 
dation i  Behold,  Hay  in  Zion  afoiindation.  And  all  the  promifes  are 
founded  upon  him, upon  his  blood  and  fatisfa(Si:ion,without  which 
never  a  promife  had  been  given  out  by  God  to  any  of  the  children 
of  men.  And  faith,  in  improving"  the  promife,  leans  upon  this 
foundation,  ftands  upon  this  ground  ;  juftasaman  leaning  upon 
aftaff,  hefctsthe  ftaft'upon  the  ground,  and  fo  leans  upon  the 
ftaff:  For,except  the  ftaff  lean  to  the  ground. it  will  not  fupport  uf; 
fo  unlefs  the  ftaff  of  the  promife  be  fet  upon  Chrift  as  its  proper 
ground,it  willdousnofervice.  And  I  fear  a  defeft  here  is  the 
ruin  of  many  gofpel-hearers  :  They  pretend  to  lean  to  God's 
promife,  but  in  the  mean  time  they  do  not  fet  the  ftaff  of  the  pro-  - 

Y  3  mile 


342  The    Believer's    Journey 

raifeupon  Chrifl,  and  his  fatisfadtion  and  interceflion  ,*  and-fo 
they  and  their  faith  fall  into  hell  together  in  the  end.  Thus  I  have 
given  you  fome  advices,  in  order  to  your  improvement  of  the 
promifes  in  a  way  of  believing. 

Queft.  fecond,  Hoivisfaithtoa^uponChriJlinthepromife,  or  by 
vertiieofthepromife  ?  For,  as  I  told  you,  all  the  promifes  are  in 
him,  and  he  is  in  all  the  promifes. 

Foranfwer  to  this,  I  would  have  you  know,  that,  in  every  pro- 
mifeof  theword,Chriilisreprefented  as  clothed  or  veiled  with 
one  or  other  of  his  mediatory  offices  of  prophet,  priefl,  or  king  ; 
he  is  made  of  God  unto  us  wiidom  as  a  prophet,  righteoufnefs  as  a 
pried,  an  d  faniSiification,  as  a  king  ;  and  in  one  or  other  of  thefe 
offices  he  gives  out  all  the  fure  mercies  of  Davidy  all  the  bleffings 
of  a  covenant  of  grace.  And  therefore,  in  order  to  your  living  by 
iaith  upon  Chriflin  the  promife,  take  thefew following  advices. 

(i.)  Study  to  be  well  acquainted  with  the  perfon  and  offices  of 
Chiift  :  Study,  I  fay,  to  be  well  acquainted  with  the  dignity  and 
excellency  of  his  perfon  as  he  is  Emanuel,ihQ  word  made  fle{h,Goi 
wanifejledinthe  fieflj ;  for  upon  theexcellency  of  his  perfon  de- 
pends the  validity  of  the  whole  of  his  undertaking  as  our  redeem- 
er. Without  this  be  kept  in  the  foul's  vigw,  it  cannot  but  wan- 
der in  the  dark,  without  knowing  where  to  fix  ,•  we  fliall  be  apt. 
tomiftakealhadowinfteadof  afubftance,  without  we  have  be- 
coming views  ofthe  excellency  of  a  redeemer's  perfon.  But  then, 
I  fay,  we  mud  ftudy  to  know  him,  not  only  in  his  perfon,  but  in  his 
offices  wherewith  he  is  vefted  ,•  for  faith  or  truft  has  a  refpe6l 
unto  a  perfon  veded  with  fome  office  or  other  :  As,  when  you  im- 
ploy  an  advocate,you  trud  the  perfon  as  clothed  with  that  office ; 
vv'hen  you  employ  a  phyfician,you  trud  the  perfon  as  clothed  with 
that  office ;  and  v/hen  you  employ  a  minider,  you  trud  his  perfon 
us  clothed  with  the  miniderial  office  :  fo  here,  when  we  imploy 
Chrid,  or  lean  upon  him,  we  trud  him  as  clothed  with  his  prophe- 
lical,  priedly,  or  kingly  offices.  And  therefore,  in  order  to  the 
life  of  faith,  dudy  to  be  well  acquainted  with  the  perfon  of  Chrid 
as  vefted  with  ihefe  offices,  and  what  it  is  that  we  are  to  expert, 
from  him  as  clothed  with  theP^  offices. 

Qued.  JVbat  has  faith  to  exped;  from  Chr'ifi  as  a  prophet  ?. 

j-lnjvj.  As  a  prophet,  he  reveals  his  father's  v/i!l  by  his  word  ex- 
ternally, and  by  his  fpia-it  internally ;  and  therefore  faith  eyes  him- 
for  indruftion  in  the  things  ofGod,&c.  As  a  prophet,  he  receiv- 
ed gifts  for  men,  and  gives  apoflks,  prophets,  pafiors  and  teachers ;. 
and  ( hcrefore  faith  looks  to  him  for  padors  according  to  his  heart,, 
andfof  his  blefling  upon  the  word  and  ordinances  difpenfed  by. 

tliera 


to    the    Heavenly    Canaan.  '343 

them,for  the  edification  of  his  body^B^^^.  -Asa  prophet,  he  receiv- 
ed the  Spirit,  and  all  his  influences  ,•  and  therefore  faiih  looks  to 
him  in  this  office  for  the  Spirit  to  lead  unto  all  truth,  to  rend  tlie 
vail,  difpel  darknefs,  and  to  lead  in  the  way  we  know  not. 

Queft.  l-Fhat  has  faith  to  expert  from  Chrift  as  a  prieft  ? 
■  Anfj).  Asaprieft,  he  fatisfiesjultice,  redeems  from  the  curfe 
of  the  law,  from  hell  and  wrath.  As  a  prifeft,  he  brings  in  ever^ 
lading  righteoufnefs,  and  makes  interceifion  for  the  tranfgrcf- 
fors,  opens  the  way  to  the  holieft.  And  hence  faith  has  ground 
to  expe6l  from  him  the  benefits  of  his  purchafe,  every  mercy  of 
the  covenant,  as  the  price  of  his  blood,  and  the  fruit  of  his  in  tcr- 
cefiion. 

Queft.  What  has  faith  to  expeStfrom  Chrift  as  a  king  ?  . 

An.  As  a  king,  he  gives  forth  his  laws,  and  a  heart  to  obey 
them  ;  and  therefore  faith  expefts  that  he  will  mould  heart  and 
life  in  a  conformity  to  his  will,  according  to  that  promife,  /  wf// 
iirite  my  laii^s  in  their  hearts,  ^c.  As  a  king,  he  fubdues  his  and  his 
peoples  enemies  ;  and  therefore  faith  expects  thar  all  lliall  be 
well,  according  to  his  promife,  Rom.  8.  AH  things  [hall  'u:ork,  occ. 
As  a  king  he  gives  peace  of  confcience,  joy  in  the  Holy  Ghoffc,  in- 
creafe  of  g,va.ce,2LT\d pcrfevcrance  therein  to  the  end ;  and  therefore 
faith  experts  all  thele  things  from  him,  as  vefted  with  a  kingly  of- 
fice. Thus  you  fee  what  excellent  matter  faith  has  to  work  upon, 
when  it  views  the  perfon  of  Chrift,  as  clothed  with  his  propheti- 
cal, prieflly,  and  kingly  of€ces.  Now,  in  order  to  your  living  by- 
faith  on  him,  fbudy  to  have  a  clear  uptaking  of  his  perfon,  God- 
man,  cloathed  with  thefe  offices. 

2.  Another  advice  I  give  you,  confequential  to  the  former,  is 
this ;  ftudy  to  know  and  be  perfuaded,  that  thefe  offices  of  Chrift; 
are  purely  relative,  that  is,  they  are  ndt  for  his  own,  but  for  our 
Advantage,- it  was  for  us  that  he  took  thefe  offices  upon  him,and 
'tis  for  our  benefit  that  he  exercifes  them  ;  yen,infome  relpe6t, 
thefe  offices  depend  on  us  as  one  relation  depends  upon  another; 
for  as  there  cannot  be  a  father  without  a  child,  fo  Chrifi:  could  not 
be  R  prophet,  without  there  were  ignorant  finners  to  inftruft,  he 
could  not  be  a  prieft  without  there  were  guilty  tranfgrefiors  for 
whom  he  might  fati^fy  and  intercede,  he  cou'd.  not  be  a  king  wiih-. 
out  fubjefts  to  govern.  So  that  thefe  offices  of  Chrift. are 
purely  relative  ;  he  is  a  prophet  for  us,  a  priefr  for  us,  and  a 
king  for  us  :  Henct,  i  Cor.  i.  30.  He  is  made  of  God  unto  vs  (nor  to 
himfelf,  but  to  us  "^  ivifdovu  righteoufnefs^  fcni^Jification,  and  redemp- 
tion. Oh  what  ftron^jc/'ound  ha*^ "faith  to  lean  upon,  when  thcfc 
offices  of  Chrift  arc  tai^en  up  irnhis  vie  vi^^nd  rc^ar '.oh  tc  uf,  !  CH\ 

V  4  V.-:: 


344  '^^^    Believer's    Journey 

will  faith  fay,  I'ii  truft  him  for  illumination  and  inll:ru6lion,  be- 
caufeheisa  prophet  for  to  inftrufl  the  ignorant ;  I'll  truft  him 
ioT  pardon,  peace,  and  reconciliation,  becaufe  he's  a  prieftorJ^w- 
edfor  men  in  things  ■pertaining  to  God.  I'll  trufl:  him  for  fandlificati- 
on  and  viftory  over  death,  and  fin,  and  iS^f^w,  and  the  world,  be- 
caufc  he  is  given  for  a  commander  and  king  to  the  people  ;  H^ 
ivillinftrudlme,  he  will  juftify  me,  he  wiUfan6lify,  and  fubdue 
jTiine  iniquities,  becaufe  he  is  my  prophet,  prieft,  and  king. 

3.  Be  perfuaded,  that  Chrifl:  executes  all  thefe  offices  as  a  duty 
or  a  truft  committed  to  him.  When  a  man  is  cloathed  with  any 
office,  he  is  obliged  to  difcharge  the  duties  of  that  office  ;  and 
he  is  unfaithful  to  his  tru{l,if  he  do  it  not.  His  Father's  command- 
ment is  upon  him  to  this  purpofe,  and  therefore  called  his  Father's 
fervant  ;  this  co?n?nandment,  as  a  fervant,  he  receivedfrom  the  Father. 
And  not  only  his  Father's  command,  but  his  own  voluntary  en- 
gagement, Pfal.  40. 5.  Mine  ear  hafi  thou  hored.  Now,  is  it  to  be- 
once  thought  or  imagined  that  Chrill  will  fail  in  the  duties  of  his 
offices,  which  the  father  commanded  him,  and  which  he  himfelf 
has  voluntarily  engaged  with. 

4.  Let  faith  begin  firft  to  a6l  upon  the  prieflly  office  of  Chrid  j 
for  this  is  the  bafis  and  foundation  of  the  other  two,  Ifa.  53.  at  the 
clofe,  Phil  2.8,9,10.  Pfal  no.  lad.  The  Prieft  under  the 
law,  he  had.  the  Urim  and  Thwnmim  in  his  breafl-plate,  and  a 
crown  upon  his  head,  to  learn  us,  that  the  kingly  and  propheti- 
cal offices  of  which  thefe  were  the  badges,  were  both  founded  on 
the  facerdotal  or  prieflly  office  :  So  then,  flady  to  improve  Chrill 
as  a  prieft  and  propitiation  fet  forth  in  the  glorious  Gofpel,.  to  be 
applied  by  faith  ;  and  then  it  will  be  eafy  to  believe  that  he  is  thy 
prophet  and  king.  If  thou  canfh  believe  that  he  fuffered  and 
iatislied  for  thy  fins,  it  will  be  eafy  for  thee  to  believe,  that  as  a 
Prophet  he  will  waili  thee,  and  as-  a  King  he  will  fandlify 
and  fubdue  thine  iniquities  :  Yea,  know.  Sirs,  for  your  en- 
couragement, that  the  very  endwhy  Chriftpurchafed  grace  and 
glory  by  his  blood  was,that  it  might  be  o^ered  unto  all,ar>d  a61ual- 
ly  applied  unto  every  foul  that  believes  in  him.  So  then,  let  faith, 
ground  firft  upon  the  prieftly  office  of  Chrift,  and  upon  that 
foundation  claim  the  benefit  of  his  other  offices. 

5.  Remember  how  affeftionately  Chrift  executed  thefe  offices 
upon  earth,  and  this  will  be  a  ftrongground  to  believe  that  he 
will  not  neg]e<51:  them,  now  that  he  is  afcendedinto  heaven.  lie 
had  a  great  defire  to  be  fiicrificed,  Luka  12.50.  /  ha'DS  a  kaptifm 
to  be  baptized 'voithy&.z.Ho.  longed  to  be  dipt  inthered-fea  of  hi-s 
Father^-  wrath.  The  word  fignifics  that  his  foul  was  big  or  fwell'd 

wiiliiii 


to  the   Heavenly    Canaan.  345 

within  him  with  defire :  He  had  not  only  defire,  but  delight  in 
his  mediatory  work;  I  delight  to  dothyxill,  0 my  God.  Yea,  he 
rejoiced  in  fpirir,  when  the  time  of  his  fuffering  drew  near.  Now, 
may  faith  argue,  did  Chrift  execute  his  offices  with  fuch  defire, 
dt;lightand  joy,  in  a  (late  of  humiliation,*  and,  will  he  not  much 
more  do  it  in  a  ftate  of  exaltation  ?  Yea,  furely  he  will ;  for  he  is 
Jefus  Chrift,  the  fame  to-day,  yefterday,  and  for  ever. 

6.  Confider,  that  both  the  Father  and'  the  Ilo'y  Ghoflare  en- 
gaged for  the  execution  of  thefe  offices  of  Chrift.  The  Father  is 
engaged,  becaufe  he  ordained  him  to  thefe  offices,  and  ordained 
him  with  the  folemnity  of  a  decree,  Pfal  ii.  and  with  the  folem- 
nity  of  an  oath,?/,  no.  and  with  the  folemnity  of  a  proclamation 
from  heaven,  Matt.  3.  at  the  cloie ;  this  is  my  belo'-ucd Son,  in  'vohom 
lam  wellpleafed ;  hear  ye  him.  Now,  may  faith  fay,  was  Chrift  or- 
dained with  fuch  folemnity  to  his  mediatory  offices  by  his  father ; 
and,  will  not  the  father  fee  to  the  execution  of  them  with  refpe6t 
to  my  foul,  that  puts  its  truft  in  him  ?  i\gain,  as  the  Father,  fo 
the  Holy  Gholt  is  concerned  in  the  execution  of  thefe  offices: 
The  Holy  GhoU  furnifhed  him  with  gifts,and  graces  for  this  very 
end,  Jfa.  61.1.  The  Spirit  of  the  Lord  God  is  upon  me,  &c.  Now, 
will  ever  the  Spirt  ofthe  Lord  lofe  his  labour?  No,  no:  God  has 
put  his  Spirit  upon  him,  therefore  he  will  bring  forth  judgment  to 
ihe  Gentiles  J  and  the  illes  fhalJ  wait  for  his  law.  Thus  you  fee, 
that  faith  has  all  the  fecurity  that  heaven  canaiiord  for  the  exe- 
cution of  his  offices.  Thus  then,  Come  up  from  the  -jjiJdernpfs  lean- 
ing upon  the  beloved. 

Qiieft.  3 .  Hozv  is  faith  to  aB  upon  a  God  i^i  Chrif,  rj^ho  is  the  ulti- 
mate object  of  faith  ? 

Anf-zc.  In  thefe  particulars ;  i.  Let  faith  view  a  God  in  Cljrift 
in  a  way  oi appropriation^  as  its  o-zd/i  God.  This,  we  find,  has  been 
the  way  ofthe  faints  in  all  ages  and  generations  ,•  it  ftill  lays  claim 
to  God  in  Chrift  v/ith  its  appropriating  My^  &c.  Pfal.  16.  2.  O 
my  foul;  thou  hajl  faid unto  the  Lord)  Thou  art  my  Lord.  And  ir  5. 
The  Lovdis  the  portion  of  my  clip,  &c.  And  Pfal.  73. 2(;.  Myfe/bdnd 
my  heart  faileth ',  hut  Godis  thefirength  of  my  heart.,  and  my  portion  fir 
ever.  And  if  you  ask,  upon  what  ground  doth  faith  go,  in  laying 
claim  to  a  God  in  Chrift  as  its  own  God '?  I  an  Aver  it  goes  upon  the 
ground  of  his  afluming  our  nature  in  the  perfon  of  his  eternal  Sor;, 
and  the  covenant-grant  and  promife  through  him  ,•  lam  the  Lord 
thy  Cod;  Lwillbeyour  God,  andyef.mU be  7ny people.  Faith  fets  to 
its  amen  unto  the  grant,  and  fays,  this  God  is  my  God  for  ever ;  and  it 
fliall  be  fo,  becaufe  he  has-faid  it :  and,  ^jaihcfaid  it,  and-idllbe  net: 
do  it  ?  Hathhefpoken  it,  and /ball  it  net  come  to  pafs  1   2.  Having 

lixcftl 

1 


346  The    Believer's    Journey 

fixed  thy  claim  unto  a  God  in  Chrift  as  thy  own  Qod,  then  pro- 
ceed to  take  a  view  of  all  his  attributes  and  pe^fedtions  ;  for  every 
one  of  them  (aslfliewed  before)  is  a  pillar  and  ftrong  rock,  on 
which  thy  faith  may  leafl  with  the  greateft  confidence  and  fecuri- 
ty,even  though  the  earth  flwuld  be  removed,  though  the  mountains 
fljouldbe  cafi  into  the  midjl  ofthefea.  O  will  faith  fuy,  my  God  is  a 
God  of  infinite  power,and  doth  zvhateverpleafes  him,  in  the  armies  of 
heaven,  and  among  the  inhabitants  of  the  earth  ;  and  this  power  is 
thro'  Chrifl  engaged  for  my  prefervation,  be  zvillhide  me  as  in  a  pa- 
vilion in  the  evil  day.  My  God  in  Chrift  is  a  God  of  infinite  mjdom ; 
and  therefore  he  will /c^7^ mem r/^i^cMy  I  know  not,  and  make  me 
'voife  tofalvation.  He  is  a  God  of  infinite  jz//?/c^,  and  therefore  hav- 
ing accepted  a  fatisfaftion  for  my  fins  in  thefurety,  he  h  faithful 
andjufl  in  forgiving  ;  he  will  blot  out  mine  iniquities  as  a  cloud,  &c. 
MeisaGodofunftootted/jo/ftt^/j-  ;  and  therefore  he  will  fanclify 
me,  according  to  his  covenant  ;  I'ujillfprinkle  them  with  clean  wa- 
ter,&c.  He  is  a  God  of  infinite  bowels  and  7;2fjT3';  and  therefore 
he  will  pity  and  pardon  me,  and  hear  me  ivhen  I  cry,  &c.  He  is  a 
God  of  mfimiefaitbfulnefs,  this  is  the^?>^/^  of  his  loins  and  reins  ; 
and  therefore  he  will  not  fuffer  his  promife  to  fall,  his  covenant  be 
will  not  break,  &c.  Thus  faith  leans  and  refls  on  the  divine  attri- 
butes as  they  are  manifefled  in  Chrifl:.  3.  Faith  leans  upon  a 
God  in  Chrift,  as  one  that  is  infinitely  bountiful  and  liberal-,  and, 
argues  as  the  apoflle  doth,  Rom.  8.  He  that /pared  not  his  own  Jon 
but  gave  him  to  death  for  us  all,  how  will  he  not  with  him  freely  give  us 
all  things  ?  Faith  fees  that  his  treafures  can  never  be  diminillied, 
farlefscantheybefpentor  exhaufted  ;  and  oh  how  heartfomly 
doth  faith  lay  claim  to  thefe  treafures  ;  when  it  hears  him  faying, 
2.sjam.  I.  5.  If  any  man  lack  wifdom,  let  him  ask  of  God,  &c.  4. 
Faith  views  the p^01;7W(?^2^^  of  a  God  in  Chrift  as  calculated  and  de- 
fignedfor  the  advancement  of  his  own  glory,  and  levelled  at  the 
good  ofthem  that  love  him  ;  and  this  quiets  the  foul  amidfl  all 
the  reelings  and  fliakings  of  this  lower  world.  The  Lord  doth  reign, 
let  the  earth  rejoice,  let  the  multitude  of  the  ifles  be  glad  thereof.  5, 
Faith,  afting  upon  a  God  in  Chrift,  will  fee  an  eternity  of  bappi- 
refs  beyond  time,  in  the  immediate  fruition  and  enjoyment:  of 
him  ;  henceisthatof  Df?^^,  P/^/.  73.  26.  My  fie fh  and  my  heart 
fdilcth  ;  hut  God  is  the  flrength  of  my  heart,  and  mypC'ftionfor  ever.' 


The  Encl  of  the  Firft'  Voiim?.. 


A 


C  O  L  L  E  C  T  I 

OF 

S  E  R  M  O 


^'r^nlc^^^^^ 


ON 

Several  Subjects. 

PREACH'D, 
Some  by  tRe  Rev.   Ebenezer  Erskine,  M,  A, 

Minifter  of  the  Gofpel  at  Sterling  \ 

AND 

/ 
Others  by  the  Rev.  Ralph  Erskine,  M.  A. 

Minifter  of  the  Gofpel  at  Bumfermline^  and   Author  of 
the  -Gospel-Sonnets. 


VOL.   n. 


BOSTON: 

rriiitcd  by  Rogers  and  Fowi.f,    for  JosnuA  Bi-ancjiard,  5<  the  Blhlt 
and  Crezvn  in  Dock-Sq^uarc,     174  4,- 


fr 


God's  little  Remnant  keeping  their  Gar- 
ments clean  in  an  evil  Day. 

E  E  I  N  G     A 

S  E  R  M  O  N    preached   at  the    Sacrament  of 
tytrathrriiglo^    'June   3.     i  7  1 -V* 


By  the  Rev.  Mr.  EBENt^zi-R  Erskine,   M.  A, 


Rev.  m.  4. 
^'hoii  haji  a  jew  names  even  in  Sardis^  ivhich  have  riot  defiled  their 
Garments  :  and  they  ftmll  walk   with   me  in  white  :     for  they 
ere  worthy. 

HE  fiifi  fix  verfes  of  this  cliapter  contain  an  epiftie  fcnt 
by  Jcfus  ChriH:  unto  the  Cliurch  of  Sardis  \  where  we 
have,  firft,  the  preface,  and  then  the  bo'iy  of  the  epiftle. 
In  the  body  of  the  cpiftle  we  may  notice  thefe  three 
things,  (i.)  An  accufation  or  charge  in  the  clofe  cF 
of  the  firft  vcrfe.  (z.JAn  exhortation  unto  feveral  duties,  fuch  as, 
repentance,,  watchfulnefs,  and  the  hke,  -v.  2,  3.  ('3  J  We  have  a 
commendation  given  to  this  church  in  the  words  of  my  tcxt^Thcu 
haft  a  few  ',iaui£s  even  in  Sardis,  &c.  Where,  more  particularly,  we 
iiave,  ift.  The  commendation  itfelf,  Thou  hajl  a  few  names  even  in 
Sardis,  which  have  not  defiled  their  garments,  idly,  A  reward,  they 
(hail  walk  with  me  in  white,  '^dlyy  The  realbn  and  ground  of  this, 
for  they  are  worthy..  Firft,  I  fay,  we  have  the  commendation  itfcJf, 
wliere  we  may  notice  the  commender,  tlie  commended,  and  the 
ground  on  which  the  commendation  runs.  i.  The  commender, 
who  he  is  may  be  gathered  from  the  connexion  ;  It  is  lie  that  hath 
the  fevenfpirits  of  God,  and  thefevenftars,  v.  i .  It  is  Chrift  himfelf  •, 
and  his  commendation  may  be  depended  upon  ;  for  he  trieth  the 
heart  and  reins,,  and  needs  not  that  any  fliould  tcftify  of  man  un- 
to him  becavife  he  knows  what  is  in  man.  2.  The  party  com- 
mended j  who  are  defcribed,  ( i  .)From  their  defignation,  they  are 

called 


35©  God's    little    Remnant 

called  names  ^  God  had  given  them  a  new  name,  aname  better  than  rf 
Jons  and  daughters,  even  a  name  among  the  living  in  Jenifalem ;  they 
were  marked  among  the  rolls  of  his  chofen,  redeemed  and  fanfti- 
iicd  ones  ,  by  their  zeal,  uprightnefs,  integrity,  and  their  honefl: 
appearance  for  God,  in  that  degenerate  day  and  place,  they  had 
diilinguiflied  themfelvefs  from  others,  and  fo  purchafed  a  name 
CO  themfelves,  and  they  were  known  to  men  as  well  as  unto  God : 
The  Lord  knoijoeth  the  righteous,  and  he  knows  them  by  name,  they 
are  marked  out  from  among  others.  (2.)  They  are  defcribed  by 
their  paucity,  they  are  a  few  names  ;  they  were  comparatively 
few,  when  laid  in  the  balance  with  the  multitude  and  bulk  of  car- 
nal fecure  profefFors  in  this  church  ;  there  was  but  a  fmall  part  of 
them,  that  had  kept  themfelves  free  of  the  corruptions  and  defec- 
tions ofthat  church,  and  that  had  not  bowed  the  knee  unto  Baal. 
(3.)  They  are  defcribed  from  the  place  of  their  refidence,  Sardis, 
one  of  the  feven  churches  of  the  Lejfer  Afia.  The  exprellion  here 
is  obfervable,  afew  names  even  in  Sardis.  Chrifh's  chara6ler  of  this 
church,  in  the  clofeofthefirftverfe,  was,  that  they  were  gene- 
rally dead,  tho' they  had  a  name  to  live  ;  but,  as  if  he  had  faid, 
Tho'  the  generality  of  this  Church  be  dead,  yet  even  there  I  have 
a/iJw- lively  and  tender  Chriftians.  But  then  (3.)  Notice,  the 
ground  on  which  the  commendation  runs,  they  have  kept  their 
garments  clean,  or  have  not  defiled  their  garments.  Perhaps  there 
may  be  an  allufion  in  this  exprefllon  unto  the  Jews,  who  were  not 
to  come  near  any  thing  that  was  unclean,  by  the  law  of  Mofes,  or 
to  touch  them  with  their  garments,  left  they  fliouldbe  defiled  ; 
or  it  may  allude  unto  the  praftice  of  the  eaftern  Qjj^intries,  who 
ufed  to  gird  up  their  long  garments,  to  keep  them  from  being  de- 
filed, or  fpotted  :  The  meaning  is,  that  this  little  remnant  in  Sar- 
dis had  maintained  their  integrity,  like  Job,  they  wcr eperfeci  and 
upright  mcri,mcnthaiLfeared  God  and  efchewed  evil :  they  had  not 
complied  with  the  abounding  errors  and  corruptions  of  their  day, 
but  excrcifcd  themfelves  to  keep  conjciences  void  of  (Jfence  towards  God 
and  man  :  When  others  were  llecping,  they  were  awake  about 
their  work  ;  when  others  in  that  church  were  dead  and  fecure, 
they  were  lively.  So  much  for  the  commendation  given  by  Chrifb 
tinto  this  remnant.  Secondly,  In  the  words  we  have  a  reward,  or 
rather  we  may  call  it  a  confolatory  promife,  made  unto  this  little 
r^^mnanr,  they  fball walk  with  ine  in  white.  Perhaps  the  expreilion 
may  allude  unio  the  praftice  of  the  Romans, who  clothed  their  no- 
bility at  any  folemnity  in  white  ;  or  to  their  conquerors,  who 
triumplied  upon  any  victory  obtained  in  whice  garments  ;  or  to 
the  prielis  under  the  law,  that  minillred  in  the" temple  in  white 

garments  ; 


keeping  the'r  GiC>RMENTS  clean.  ^51 

garments  ;  they  flMlhvalk  with  irie  in  white,  that  is,  they  fliall  be 
admitted  to  the  immediate  enjoyment  of  fellowihip  and  commu- 
nion with  me,  and  be  partakers  of  my  glory  in  heaven  through 
eternity.  But  the  import  of  the  exprcilion  niay  be  more  fully 
fpoken  to  afterward.  Thirdly,  In  the  words,  we  have  the  reafon 
and  ground,  why  the  Lord  puts  fuch  a  difference  between  his  rem- 
nant and  others, /or/: /;n'(?7-ciuwr/;y  ;  thatis^  valuable  and  excel- 
lent perfons,  as  Solomon  fyeaks,  the  righteeus  is  more  excellent  than 
his  neighbour  :  Not  as  if  they  had  any  worthinefs  or  excellency  in 
themfelves  beyond  others  by  nature  :  No,  no  ;  they  are  children  of 
wrath  and  condemnation  even  as  others  ;  but  they  are  made  worthy 
by  juftifying  and  fanctifying  g"race,  by  imputed  righteoufnefs 
and  inherent  holinefs.  Some  render  the  word,  for  they  are  7neet; 
fo  tlie  word  is  render'd,  Matt.  3.8-  Bring  forth  therefore  fruits  meet 
for  repentance  :  So  here  the  Lord  promifes,  that  they  who  keep 
tlieir  garments  clean, ^7^^//^  ivalk  with  him  in  white  ;  why  ?  be- 
caufeitismeetorfuitableitfliouldbefo,  that  they  who  are  holy 
here,  fhould  be  happy  hereafter. 

DocT.  That,  altho  there  he  hut  few  in  a  vifible  churchy  that  keep  their 
garments  clean  in  a  declining  time,  yetthefe  few  are  highly  valued  by 
Chrijl,  and /hall  be  admitted  to  partake  of  his  glory  in  heaven. 

'i'his  do6lrine  I  take  to  be  the  Scope  of  the  verfe,  thou  hafiafew 
flames,  (5ic.  In  difcourllng  this  point,  I  fliall  endeavour,  througli 
divine  affiftance,  to  do  theie  fix  things,  (i.)  Offer  a  few  propofi- 
tions  concerning  this  little  remnant.  (2.)  Shew  tliatChrift  has 
a  high  value  for  this  remnant,  they  are  worthy  in  his  efteem.  (3.) 
What  is  imported  in  their  keeping  their  garments  clean.  (4.) 
What  it  is  to  \vk\k  with  Chrifl;  in  white.  (j.JEnquire  into  the  con- 
nettion  between  the  duty  and  priviledge.  (6.)  Apply  the  whole. 

The  firjl  thing  is  to  offer  a  few  proportions  concerning  this 
remnant,  who  are  faid  to  keep  their  garments  clean.  And,  firjl. 
That  God  the  Father  gave  a  remnant  untoChriftof  the  poflerity 
of  y^^/^iw,"in  the  covenant  of  redemption,  to  beranf^jmed  and  re- 
deemed by  him  from  that  wo  and  wrath,  into  which  Aiamby  his 
apoftacy  had  involved  himlelf  and  all  his  poflerity.  I'hat  fuch  a 
remnant  was  gifted  unto  Chrifl  by  the  Father,  is  plain  from  ^ohn 
i-j.  where  Chrift  in  his  Prayer  frequently  fpeaks  of  tliofe  thac 
the  Father  gave  him,  particularly  i\  6.  '  Thine  they  were,  and  thou 
gavcft  them  me,  and  they  have  kept  thy  word.  I  le  promifed  to  him, 
for  his  encouragement  in  that  great  undertaking,  that  he  lliould 
have  a  feed  toferve  him,  a?idfce  of  the  travel  of  his  foul.  Second,  The 
Lord  Jefus,  the  eternal  Son  oi  God,  in  the  fulnefs  of  time,  took  on 
the  nature  of  nun,  and  in  our  nature  obeyed  the  law,  and  died  in 
I  thQ 


352  God's     little  Remnant 

the  room  and  (lead  of  this  remnant  which  the  Father  gave  him  : 
He  did  not  obey  the  law,  andfatisfyjuilice  for  the  whole  world, 
or  for  all  men,  as  Armln'ians  talk ;  no,  but  he  died  for  a  feleft  num- 
ber ;    Hence  he  is  faid  to  lay  dozvn  his  life  for  bis /beep,  anci  not  for 
the  goats.     And,  as  his  death,  fohisintercelTion  is  confined  un- 
to this  remnant,  as  it  is  plain  from  J^ohn  17.  9.     I  pray  for  them  :  / 
pray  not  for  the 'voorld^  but  for  them  which  thou  hafl  given  me,  for  they 
are  thine.     Thirds  Thxz  redeemed  reninanc  are,  in  God's  o'wn  time 
fooner  or  later,  under  the  minillry  of  gofpel-ordinances,  determi- 
ned by  the  power  and  efficacy  of  divine  grace,  to  clofe  with  Chrifl: 
upon  the  call  of  the  gofpel,  and  to  go  in  to  the  bleiTed  contrivance 
of  falvation  and  redemption  through  him:  He  tranOates  them, in 
adaycf  hispozverj  out  of  darknefs  into  his  mar'oeUous  light,  and  into 
the  kingdom  of  his  dear  Son;    not  one  of  this  ele6led  remnant,  but 
ihall  in  due  time  be  brought  home  ;   for  whom  he  did  predejiinate, 
them  he  alfo  called.     Fourth,  God's  remnant  are  a  holy  people, 
they   are  a  fet  of  men  that  ftudy  to  keep  clean  garments  ; 
they  ftudy  to  purify  themfelves  from   all  fihhinefs  of  the  fiejh 
and  fpirit,  perfe&ing  holimfs  in  the  fear  of  the  Lord  ;  and  there- 
fore called,  f/;i'^o^Oj)/e'o//;/j  holinefsy  Ifa.  63.18.     Holinefs  is  the 
defign  of  their  eledlion,  for  he  hath  pre  defiinated  us  unto  the  adoption 
of  children,  that  ivefJjouldbe  holy,  and  -without  blame  before  him  in  love. 
Holinefs  is  the  deiign  of  their  redemption  by  Chrill  Jefus,  Tit.  2. 
14.    He  bath  redeemed  us  from  all  iniquity,  and  purified  unto  himfelfa 
peculiar  people,  zealous  of  good  works.  Plolinefs  is  the  defign  of  their 
efFedtua!  calling :    For  God  hath  not  called  usto  uncleaiinefs,  but  unto 
holinefs ;    and  he  hathfroed  us,  and  called  us  with  a  holy  calling :     So 
that  God's  remnant  is  a  holy  remnant.     Fifth,  TheNumber  of 
this  remnant  is  but  fmall,  there  are  but  a  few  names  inSardisthat 
have  not  defiled  their  garments.     Chrid's  flock  is  but  a  little  flock  ;  it 
is  indeed  a  great  ficck,  and  an  innumerable  multitude,  abllradlly 
confidered  ;  bu":,  confidered  comparatively,  or  when  laid  in  tl  e 
balance  with  the  droves  and  multitudesof  the  wicklidjitis  but 
a  little  iluck  and  a  finall  remnant :   They  are  few  that  are  elefted, 
for  many  are  called,  but  few  are  chofen:    I'heyare  few  that  are  re- 
deemed, it  is  only  God 's  eleft  that  are  bought  with  a  price :   They 
are  f(dw  that  are  eftccluallv  called,  fox,towhomisthe  arm  of  the 
Lordrevealfd?     Vgw  that  liold  out  in  the  rime  of  temptation,  but 
Je\)enthovfand  among  all  the  thoufands  of  Ifrael,  that  have  not  bowed 
the  knee  to  Baal:     Sixth,  Altho'  they  be  but  few,  yet  in  the  wuiil: 
of  times  God  has  always  fome  of  this  remnant,  who  cleave  to  him 
and  his  \v■.^\\(i:yeu  when  all  about  them  are  corrupting  their  ways.- 
ll<:hdd  a  Lut  in  Sodom,  whofe  righteous  foul  w^as  vexed  with  the' 

abomi- 


keeping    their    Garments    clean.  353 

abominations  of  the  place ;  he  has  a  remnant  of  mourners  in  ^e- 
rufalem,  when  the  whole  city  was  defiled  with  wickednefs ;  he 
h2iS  his  two  witnejjes  to  be^r  teflimony  unto  his  Truths,  when  the 
whole  world  is 'wotidring  after  the  beaft,  and  overrun  with  antichrif- 
tian  darknefs  and  idolatry.  Seventh,  God.  has  a  fpecial  eye  of 
faVour  and  kindnefs  on  this  remnant,  in  a  linful  and  declining 
time ;  he  has  a  mark  fet  upon  the  men  ihdiifigh  and  groan  for  the  a- 
bominations  in  Jerufalem ;  bis  eyes  run  to  and  fro  thro'  the  whole  earth, 
tojhew  hinifelf  flrong  in  the  behalf  of  them,  &c.  But  this  leads  me  to 
The  fecond  Thing  propofed,  which  was  to  {lie  w,  that  Chrift  has 
a  high  value  for  this  remnant  ,*  they  are  the  worthies  of  the  world 
inhisefteem,  however  they  be  difefteem'd  and  undervalued  by 
the  world.  I'his  will  appear  from  thefe  following  confiderations, 
(i.)  Confider  what  an  account  he  makes  of  them,  when  compar- 
ed with  the  reft  of  the  world ;  he  values  them  fo  highly,  that  he 
will  give  whole  nations  and  kingdoms  of  the  wicked  for  their  ran- 
fom,  Ifa.  45.  3,4.  Ever  fince  thou  waft  precious  in  my  fight,  thou 
haft  been  honour  able  ^and  1  have  loved  thee,  and  I  gave  men  for  thee,  &c. 
that  is,  he  will  facrifice  whole  nations  and  kingdoms  of  wicked 
men,  before  he  be  bereft  of  his  little  remnant.  The  fcriptures 
are  very  full  to  this  purpofe ;  his  remnant  is  the  gold,  the  reft  of 
the  world  arebutdrofs,  thou  putt  eft  away  all  the  wicked  of  the  earth 
likedrofsy  Pfal.  119. 119.  But  the  precious  ^onso^Zionare  com- 
parable tofine gold, Ld.m. 4.  2.  Not  only  gold,  butfinegold,  po- 
lifhed  by  the  hand  of  the  fpirit.  Again,  his  little  remnant  are  the 
wheat,  but  the  reft  of  the  world  are  the  chaff;  and  what  is  the 
chaff  to  the  ivheat,  faith  the  Lord  ?  When  he  conies  with  his  fan  in 
his  hand,  he  will  gather  his  wheat  into  his  garner,  but  the  chaff  he  will 
burn  up  with  fire  that  is  unquenchable,  Matth.  3.12.  His  little  rem- 
nant is  the  good  corn,  but  the  wicked  are  the  tares  ,•  and  he  will 
fay  to  his  reapers  at  the  laft  judgment,  gather  the  tares  together,  and 
bind  them  in  bundles  to  burn  them',  but,  gather  the  good  corn  into  my 
barn.  His  remnant  are  his  flieep,  but  the  reft  are  the  goats ;  and 
he  will  fay  to  thefloeep  'on  his  right  hand.  Come,  ye  bleffed ;  but  to  the 
goats  he  will  fay.  Depart,  ye  curfed.  His  remnant  are  his  veffels  of 
honour,  whom  he  referves  as  furniture  to  adorn  the  hoife  not  jnade 
with  hands ;  but  the  wicked  are  veffels  of  wrath, whom  he  will  break 
in  pieces  as  a  potter  s  veffel,  andcaft  into  the  furnace  of  his  anger. 
Thus,  I  fay,  that  they  are  worthy  in  hisefteem,  is  evident  from 
the  account  he  makes  of  them  when  laid  in  the  balance  with  0- 
thers.  (2.)  That  this  little  remnant  is  worthy  in  Chrift's  account, 
,will  appear,if  we  confider  the  names  &  appellations  that  he  gives 
them :  He  fometimes  calls  them  his  Love,  his  Dove,  his  Undefiled, 

Z  his 


354  God's     little    Remnant 

his  Hephzlbah,  his  Beulab,  his  Jedidiahs^  the  very  darlings  of  his 
heart,-  he  calls  them  fometimes  his  y^Wi",  Mai.  3.  17.  They 
fhall  be  ?}iine,  faith  the  Lord,  in  the  day  that  I  make  up  my  jewels ;  and 
I-mUfpare  them  as  a  manfpareth  his  own  font  hat  ferves  him.  He 
calls  them  the  very  apple  of  his  eye,  the  moll;  tender  part  of  the  bo- 
dy, and  the  eye-!id  of  his  fpecial  providence  doth  cover  them: 
Yea,  fuch  is  the  value  that  he  has  for  them,  that  he  calls  them  hifn- 
fef,  and  fpeaks  of  them  as  if  ^^  and  they  were  but  one.  Saul,  Saul, 
fays  the  Lord,  why  perfecnteft  thou  me  ?  (3.)  Confider  the  endear- 
ed relations  they  itand  under  unto  him,  and  from  thence  you  will 
fee  that  they  cannot  but  be  worthy  in  his  elleem  :  There  is  a  le- 
gal, a  moral,  and  a  m y  (lical  union  between  him  and  them  ;  he  is 
their  head,  and  they  are  his  members  ,•  he  is  the  root,  and  they  are 
the  branches  that  grow  upon  him  ,•  he  is  the  husband,  and  they 
are  his  fpoufe  and  bride,  thy  Maker  is  thy  husband;  he  is  their  fa- 
ther, and  they  are  his  children  ;  he  is  their  elder  brother,and  they 
are  his  younger  brethren  ;  he  is  heir  of  all  things,  and  he  makes 
them  joint-heirs  wich  himfelf  of  his  heavenly  kingdom;  he  is  their 
advocate,  and  they  are  his  clients ;  he  is  their  king,  and  they  are 
hisfubje^fs.  (4.)  They  cannot  but  be  worthy  in  his  efleem,  if 
ye  conJider  how  much  he  values,  not  only  their  perfons,  but 
whatever  pertains  unto  them  :  He  values  their  names,  I  have  a 
few  names  in  Sardis ;  he  keeps  them  among  the  records  of  heaven, 
and  histhemivritten  in  the  lamb's  book  of  life.  He  values  their 
prayers.  Cant.  2. 14.  O  viy  dove  that  art  in  the  clefts  of  the  rock  ! 
let  me  hear  thy  voice,  for  it  isfweet  ;  the  prayers  of  the  wicked  are 
like  the  howling  of  dogs  to  him,  but  the  prayers  of  the  upright 
remnant  are  his  delight  :  He  values  their  tears,  and  puts  them  into 
his  bottle  ;  he,  asit  were,  gathers  every  drop  from  their  eyes,  / 
have  heardthy prayers,  I  have  feen  thy  tears,  faith  the  Lord  to  He- 
zekiah  ;  he  values  their  blood,  P/^/.  116.  15.  precious  in  the  fight 
of  the  Lord  is  the  death  of  his  faints  ;  and  they  that  flied  their  blood, 
he  will  give  them  blood  to  drink.  (5.)  l"hat  they  are  worthy  in 
his  efteem,  appears  from  what  he  does  for  them  :  He  remembred 
them  in  their  low  eft:ate,  and  fet  his  love  on  them,  when  they  were 
wallowing  in  their  blood  ;  he  has  loved  them  luith  an  everlafling  love, 
an  unalterable  love,  with  an  ardent  love  ,•  his  love  to  them  ?> 
fir  on  g  as  death  ;  he  has  redeemed  them  ivith  his  blood  ;  for  we  are  not 
redeemed  by  corruptible  things,  fuch  as  fiber  and  gold,  &c.  He  hath 
hvedus,  and  wafjfd  us  with  his  own  blood.  Rev.  1.5.  He  confers 
many  excellentprivileges  upon  them  ;  they  have  an  excellent 
pardon,  it  being  full,  final  and  irrevocable,  Heb.  8. 12.  they  have 
»iiQ^CQ\knxpeaGe,whichpaJfesalIunderfianding  ,'  an  excellent /oy. 


being 
1 


keeping  their   Garments  clean.  355 

heingunfpeakable,  and  full  of  glory  ;  excellent  food,  they  eat  of  the 
hidden  manna',  have  accefs  to  an  excellent  throne  zvitb  boldnefs^Heb. 
4. 1 6.  Th,ey  have  excellent  communion,  ev^nfellow/Jjip  'with  the 
Father,  and 'with  his  fon  Jefus  Chrijl ;  they  have  the  interpoOtion 
of  an  excellent  mediator,  even  Jefus  the  mediator  of  the  new  co- 
venant ;  they  have  an  excellent  guard  attending  them,;  they  are 
guarded  with  the  divine  attributes,  even  as  the  mountains  are  about 
Jerufalem;  guarded  with  the  riu^/2?'y  thoufand  chariots  of  angels  ; 
Mahanaim,  the  hofl  of  God,  is  about  them  ;  they  have  an  excel- 
lent ftore-houfe,  even  the  wholefuhiefs  of  the  Godhead divclling  bo- 
dily in  Chrijl ;  they  are  clothed  with  excellent  robes,  even  the  gar- 
ments of  J  ah  at  ion,  and  robes  of  right  eoifncfs  :  They  are  heirs  of 
an  everlajiing  inheritance,  that  is  incorruptible  and  widefiled  : 
yea,  heirs  of  God  and  joint-heirs  with  Jefus  Chrift.  And,  to  crown 
all,  they  have  excellent  fecurity  for  all  this,  the  word  of  God,  his 
covenant,  his  oath,  his  blood,  and  the  earnefl;  of  his  fpirit.  From 
all  which,  it  appears,  what  an  high  value  he  has  for  them,  and 
how  worthy  they  are  in  his  account. 

The  f/;f;Yi  thing  propofed  was,  to  enquire  what  is  imported  in 
theremnant  their  keeping  their  garments  clean:  And,  (i.)  it  im- 
ports, that  God's  remnant  are  clothed, or  that  they  have  garments 
given  them ;  they  are  not  naked,  like  the  reft  of  the  world ;  And 
tliereisa  two-fold  garment,  wherewith  God's  remnant  are  ar- 
rayed, dz.  a  garment  of  imputed  righteoufnefs,  and  a  garment  of 
inherent  holinefs:  By  thefirft,  all  their  iniquities  are  covered, 
and  they  skreened  from  the  curfe  and  condemnation  of  the  law, 
and  the  ftroke  of  avenging  juftice:  By  the  laft,  ■u/.o;.  the  garment 
of  inherent  hoJinefs,  their  fouls  are  beautified  and  adorned,  the 
image  of  God  reftored,  and  they,  like  the  King's  daughter ,  made  all 
glorious  within :  And  it  is  the  laft  of  thefe  that  is  here  principally 
intended.  (2.)  Itimporcs,  that  the  garment  which  God  gives 
his  remnant  is  a  pure  and  a  cleanly  robe,  and  therefore  calledwhite 
raimentiRcv.  3. 19.  nnd  fine  linen,  Rev.  19.  8-  fpeaking  of  the 
lamb,  the  bride's  wife,  it  is  laid,  that  to  her  vjas  granted,  that  fl:e  fhould 
be  arrayed  in  fine  linen ,  pure  and  white':  For  the  fine  linen  is  the  righte- 
oufnefs of  faints.  So  that  ye  fee  white  is  the  livery  wherewith 
Chriil  clothes  his  little  remnant;  and,i^^'y.  7.9.  they  arefaid  to 
he  dothedw'nh  white  robes.  (3.)  That  Hn  is  of  a  defiling  and  pol- 
luting nature  :  'As  mire  and  filth  defile  our  gnrments,  fo  doth  fn 
defile  and  pollute  our  fouls,  and  renders  us  vile  and  lothfome  in 
the  fight  of  God  :  Hence  it  is  commonly  called  nncleannefs,  Zech. 
1 3 .  I .  There  is  a  fountain  opened  in  the  huufe  of  D^v'id,  for  to  take  a- 
wayfin  and unc lean ti efs ;   it  is  the  abominable  thing  which  God's 

Z  2  foul 


356  God's    little    Remnant 

foul  doth  hate,  and  is  more  lothfome  in  his  fight,  than  the  moflde- 
tellable  things  in  nature  are  unto  us.  (4.)  That  it  may  be  the 
lot  of  the  Lord's  people  to  Hve  and  walk  among  a  people,  the  ge- 
nerality ofvvhom  are  polluting  and  defihng  thcmfelves;  for  this 
is  the  commendation  of  the  remnant  here,  that  tho'  the  body  of 
this  church  was  corrupted,  yet  they  had  not  gone  along  with 
them.  I'hus  it  fared  with  Noah  in  the  old  world,  and  v/ith  Lot  in 
Sodom:  Andthepropheti/??/^/;,  Chap.  6.  cy'iqs  out,  I  dwell  in  the 
midft  of  a  people  of  polluted  lips.  (5.)  That  even  God's  remnant 
are  not  without  danger  of  defiling  themfelves  with  the  fins  and 
defections  of  their  day.  Sin  comes  gilded  with  fuch  fair  and  plau- 
fible  pretences,  and  fuch  powerful  motives  and  arguments,  thate- 
ven  fome  of  God's  own  remnant  are  not  only  in  danger,  but  fome 
of  them  may  be  adtually  enfnared  and  defiled  therewith  ,•  and,  no 
doubt,  fome  that  had  the  root  of  the  matter  in  Sardis,  were  taint- 
ed with  the  corruptions  of  that  church,  as  I  doubt  not  but  many  in 
our  own  church,  who  have  made  very  wide  fleps,  are  notwith- 
Itanding  dear  and  near  unto  God.  (6.)  Thatfoul  garments  are 
very  unbecoming  and  unfuitable  unto  God's  remnant ;  for  they 
th^LZnamethenameofChriJly  andprofefsto  be  his  friends  and  fa- 
vourites, they  are  bound  to  depart  from  iniquity.  It  brings  up  a 
reproach  upon  religion,  and  makes  the  name  of  God  to  he  blafphem- 
f^,  when  any  of  God's  remnant  make  a  wrong  ftep;  as  you  fee  in 
the  cafe  of  David ;  his  murder  and  adultery  opened  the  mouths  of 
the  wicked  in  his  day,  and  made  the  enemy  toblafpheme ;  and,  I  am 
fure,  it  cannot  but  be  bitter  to  any  that  belong  to  God,  when,thro' 
their  untendernefs,  the  way  of  God  is  evil  fpoken  of.  (7.)  A 
careful  ftudy  of  univerfal  obedience  unto  all  known  &  command- 
ed duties.  God's  remnant  are  of  David's  mind  and  principle, 
they  have  a  refpe^  to  all  God\  coinmandments;  his  law  is  the  rule 
and  llandard  of  their  walk,  it  is  a  light  unto  their  feet,  and  a  lamp  un- 
to their  paths ;  and  they  are  always  breathing  after  more  and  more 
conformity  thereunto,  faying,  w'lih  David,  Othat  my  mays  were 
diredted  to  keep  thy Jlatiites !  ihey  ftudy  to  have  a  gofpel-adorning 
con  verfation,  and  that  their  light  mayfo  fJ.nne  before  men,  that  others 
feeing  their  good  works  .,may  glorify  their  father  which  is  in  heaven.  (tS) 
A  holy  caution  and  tendernefs  in  guarding  againft  all  fin,  efpeci- 
ally  the  prevailing  fins  of  the  day  and  generation  wherein  they 
live ;  thev  will  not  walk  according  to  the  courfe  of  the  world,  but  they 
are  transformed  in  the  renewing  of  their  minds ;  they  keep  at  a  dil- 
tance  from  common  defeftions,  errors  in  do6lrine,  profanity  in 
praftice,  and  innovations  in  the  worflupof  God;  they  will  not 
io  much  as  give  their  confent  unto  thefe  abominations,but  endea- 
vour 


keephig    their    Garments     clean.  357 

vour  in  their  (lation  to  oppofe  them,  and  give  their  honeH:  tefti- 
mony  againft  them.  Keeping  of  the  garments  clean  in  a  declining 
time,impHesafl:eady  adherence  unco  the  truths,  laws  and  ordi- 
nances of  Chrift,  and  the  government  that  he  has  appointed  in  his 
houfe :  Hence  they  are  faid  to  keep  the  word  of  his  patience,  -..^'hey 
will  not  fell  one  hoofof  divine  truth;  no,  not  tho'  icihould  coli 
them  the  warmefi:  blood  of  their  heart ;  they  will  buy  the  truth  at 
any  rate,  but  fell  it  at  no  rate.  It  implies,  that  they  h-i  ve  fuppiies 
of  covenanted  ftrength  given  them,  to  uphold  and  keep  them 
from  defiling  their  garments;  for  they  are  not  able  to  keep  them- 
felves ;  no,  the  way  of  man  is  not  in  himfef;  it  is  the  Lord  that  keep- 
eth  the  feet  of  his  Jai?its,  when  the  wicked  fjall  be  filent  in  darkncfs  ; 
yea,  they  are  kept  by  the  power  of  GoH,  through  faith  unto  fahation,  i 
Tet.  I.  6.  which  implies  a  keeping  them,  as  in  a  garrifon:  The 
iLo;Y/ Jehovah  is  their  ftrength,  and  the  munition  of  rocks  round  ibouc 
ihem.  Laffly,  It  imports  the  mortification  of  fin  in  the  root  and 
fruitofit,  together  with  a  holy  care  to  have  grace  improved  and 
exercifed,  till  it  be  crowned  with  glory  ;  for  he  that  hath  this  hops 
in  him,piirifieth  himfelf,  &c.  And  thus  ye  fee  what  is  imported  in 
keeping  of  the  garments  clean. 

The /oz/rf^  thing  propofed  was,  to  enquire  a  little  into  the  im- 
port of  the  confolatorypromife  made  unto  the  remnant  that  keep 
their  garments  clean,  they  jhall  walk  zvith  me  in  white,  faith  the  Lord; 
that  is,  as  I  told  you  in  the  explication  of  the  words,  they  Ihall  be 
admitted  to  fliare  of  my  glory  at  death  and  judgment.  Buclfliall 
endeavour  more  particularly  to  enquire  into  the  import  of  this 
promife;  and,  i.  What  is  imported  in  walking  with  Chrift.  And, 
2.  What  in  walking  with  him  in  white. 

Firfi,  What  is  imported  in  walking  wif/; /)//«?  ly?,  ItnecefT^i- 
rily  fupppfeth  the  foul's  fubfiftance  in  a  feparate  flate,  or  after  its 
reparation  from  the  body ;  otherwife  it  could  not  be  faid  to  walk 
with  him.  This  is  one  of  the  fundamental  truths  of  our  religion, 
which  Chrift  himfelf  proved  &  maintained  againfl  the  Sadducees, 
from  ihatfcripture,  Ja7n  the  God  of  Abraham,  Ifaac  and  Jacob; 
God  is  not,  fays  he,  the  God  of  the  dead,  but  of  the  living.  No  Iboner 
are  the  fouls  of  God's  remnant  divorced  from  their  bodies,  but, by 
the  niiniftry  of  angels,  they  are  carried  into  Abraham'^  Lwfjin.  2dly, 
I'heir  walking  with  Chrift,  not  only  fuppofes  the  foul's  exiftence 
in  a  fepjirate  iiate,  butalfoics  adlivity,  for  it  (walks)  with  Chrijl. 
The  fpirits  of  ju ft  men,  upon  their  feparation  from  the  body,  are 
madcpcrfe^,  and  fo  perfed:,  as  ihey  ferve  him  day  and  night  in  his  /;/;- 
/jfr^-wj])/^,  with  infinitely  more  a6tivity  and  livelineis,  than  v/hen 
they  were  cooptupin  ttieprifon  of  the  body;  which  in  thisflnte 

Z  3  '  of 


358  God's     little    Remnant 

of  fin  and  imperfeftion,  is  a  dead  weight,  as  it  were,  upon  the  foul, 
in  the  fervice  of  God.  o^dly,  Their  walkins^  with  Chrift:,  implies 
perfect  peace  and  agreement  between  Chriit  and  them,-  for,  how 
can  twoivalk  together,  except  they  be  agreed '1  The  Lurd's  people, 
while  here,  are  many  times  under  the  affrighting  apprehenfioiis 
of  his  anger  and  diipleafure,  which  makes  them  to  cry  oiu,  with 
David,  Pfal.77.  9.  Hath  God  forgotten  to  he  gracious?  hath  he  in 
anger  jbut  up  his  tender  mercies  ?  Selah.  But  there  will  he  no  fuch 
complaint  in  heaven  :  No,  no;  there  will  not  be  the  leaflgruvlge 
in  his  heart,  or  frown  in  his  countenance  through  eternity;  no- 
thing but  a  perpetual  fmile  of  his  reconciled  countenance,  ^thly. 
It  implies  intimacy,  which  is  more  than  agreement  ,•  for  there 
maybe  a  good  underftanding  where  there  is  little  intimacy  and 
familiarity:  But  the  Saints  in  glory,  they  fball  walk  with  Chrijt; 
that  is,  he  and  they  will  be  very  intimate  one  with  another.  This 
intimacy  is  begun  on  earth;  for  fometimes,  even  in  the  wilder- 
nefs,  he  brings  them  into  the  chamber  of  ^zVpr^/^yzc^,  and  allows 
them  fweet  fellowfliip  with  himfelf ;  fometimes  they  Jit  down  un- 
der his  Jljadow  with  great  delight :  But  this  intimate  fellowfliip  fliall 
be  confummate  and  completed  in  heaven,  where  all  vails  fhallbe 
rent,  and  all  clouds  fliall  be  for  ever  difpelled,  and  nothing  fliall 
remain  to  interrupt  the  blefled  familiarity  betwixt  him  and  them : 
Then  that  word  fliall  be  fully  accompliflied,  J^ohn  17.  23.  lin 
them,  and  they  in  me,  that  they  may  be  madeperfefi  in  one.  Fifthly, 
It  implies,  that  they  fliall  be  in  theprefenceof  Chrift,  and  this  is 
an  addition  to  intimacy  ,•  for  two  intimate  friends  may  be  at  a  dif- 
tance  one  from  another.  The  Lord*s  people,  while  in  the  body, 
arefaid  to  be  abfentfrom  the  Lord:  But  then  they  fhall  be  at  home  ; 
he  and  they  fliall  dwell  together  through  eternity,in  the  manfions 
of  glory,  the  houfe  not  made  ■ivith  hands.  So  much  Chrifl  tells  his  dif- 
c'\p]es,^ohn  12.  2(5.  PThere I am,there [ImU alfo my  fervants be.  And 
John  14.  atthe  begmmngjiivill  come  again  and  receive  you  to  jnyfelf 
that  ivhere  lam,  there  ye  may  be  alfo.  Sixthly,  It  implies  that  they 
fliall  be  privileged  with  the  fight  of  Chrifl:  for  two  cannot  well 
walk  together  without  feeing  one  another;  then  they  fliall  fee 
the  man  Chrifl,  exalted  at  his  Father's  right-hand,  far  above  all  prin- 
cipalities and  powers,  and  every  name  that  is  named,  not  only  in  this 
world,  but  in  that  -ivhich  is  to  come.  This  is  a  privilege  enfured  unto 
the  little  remnant  by  Chrifl's  own  prayer,  John  17.  24.  Father,  1 
will  that  thofe  whom  thou  haft  given  me,  maybe  with  me  where  1  am, 
that  they  may  behold  my  glcry  which  thou  hfjl  given  me.  O  how  ra- 
viiliing  a  flglu  will  this  be,  to  behold  the  glory  of  Chrift  in  heaven! 

When 


keeping   their  Garments  clemi.  .        359 

When  he  was  transfigured  upon  mount  Tabor,  his  face  dldjloine  q^ 
the  fun,  and  his  raiment  ivas  'white  as  the  light :  Wliac  will  he  be  on 
mount  Zion  above,  when  he  (liall  be  i^een  with  all  his  robes  of  glo- 
ry, and  all  his  heavenly  retinue  attending  him  ?  Seventhly,  They 
/Jjallwalk  with  me :  It  implies  full  pleafure,  fatisfaftion  and  com- 
placency; for  walking  is  an  a6l  of  recreation,  heaven  is  a  place 
of  joy  and  pleafure,  Pfal.  16.  11.  In  thy  prefence  there  is  fulnefs  of 
joy,  (S:c.  I'hen  the  joy  of  the  Lord  fliall  not  only  enter  into  them, 
but  they  (liall  enter  into  the  joy  of  their  Lord.  The  ranfomedof  the 
Lord  /JmII  come  to  Zion  withfongs,  and  everlajlingjoy  upon  their  heads. 
Secondly,  What  is  imported  in  walking  with  him  in  zvhite  ?  yh- 
fwer,  (i  )  That  then  all  their  black  and  beggarly  garments  fliall 
be  laid  afidCja  body  of  fin  and  death  fliall  not  then  moled  them  ,•  they 
fliall  not  any  more  complain  of  the  e;7WTo/'r/;^7V/;^«rfj',  or  the  ini- 
quity of  their  heels ;  no,they  fliall  be  prefented  without  fpot  or  wrinkle, 
oranyfiich  thing.  (2.)  White  is  a  badge  of  purity  and  innocency; 
they /ball  walk  with  me  in  white  ;  that  is,  they  fhall  not  only  lay  a- 
fide  their  beggarly  garments,  but  they  fliall  be  clothed  ivith  change 
of  raiment;  perfeft  holinefs  fliall  then  be  their  ornament ;  they 
jhall  be  brought  unto  the  king  in  raiment  of  needle-work ;  and,  like  the 
king's  daughter,  they  fliall  be  all  glorious  within  ;  they  who  had  lien 
among  the  pots  Jhall  become  like  the  wings  of  a  dove,  covered  with  fiher, 
and  her  feathers  with  yellow  gold ;  yea,  they  ^\^^\poi7^e  forth  like  the 
fun  in  the  kingdom  of  their  Father.  (3.)  White  is  a  badge  of  vi6lo- 
ry,  as  we  told  you  in  the  explication  of  the  words,  Rev.  7. 9.  The 
triumphant  company  there,  ofallnations,  tongues  and  kindreds, they 
ft  and  before  the  throne  and  before  the  lamb,  clothed  with  white  robes 
andpalms  in  their  hands,  as  a  fign  of  their  complete  vi6lory  over  all 
their  enemies,  whether  outward  or  inward.  Sin  is  an  enemy  that 
the  believer  has  many  a  hot  confli6l  with,  while  here;  but,  in 
heaven, the  inhabitants  are  all  forgiven  their  iniquities, there  is  no  more 
fin.  Rev. 12.  As  for  Satan,  that  grand  enemy,  that  went  about 
hke  a  roaring  lion,  feeking  to  devour  them,  they  fliall  then  tread 
him  under  their  feet;  know  ye  not  that  faints  f:  all  judge  angels  ? 
faith  the  apoftle  :  And,as  for  the  world, they  fliall  never  any  more 
be  cnfnared,eitK'er  with  its  frowns  or  flatteries.  (4.)  White  is 
a  badge  of  honour ;  the  Romans  clothed  their  nobility  in  white, 
as  ye  heard.  O  what  honour  is  referved  for  the  faints  of  God,  his 
little  remnant !  They  fliall  be  honoured  wirh  a  place  among  them 
that  ftand  by  in  the  n(^w  yerufnlem  ;  yea,  they  fliall  be  honoured 
with  the  white ftoncy^nd  the  new  name;  they  fliall  fit  withChrifl  up- 
on his  throne,  Rev.'^.  22.  Thcv  fhall  be  honoured  with  a  crown  of 
burniflfd  glory  :  PFhen  the  chief  jhcphcrdfliall  appear,wefJjall receive  a 

^  4  crown 


3^0  God's    little    Remnant 

crown  of  glory  which fadeth  not  away.  They  iliall  be  honoured  with  a 
kingdom  ;  I  appoint  imtoyou  a  kingdom^as  my  Father  hath  appointed  unto 
7ne,  They  lliall  be  honoured  to  be  ajjejjors  with  Chrift  at  the  lafi  judg- 
ment. Know  ye  not  that  the  faints  jhall  judge  the  world?  They'll  ap- 
plaud che  Judge  in  all  his  p\'0QQQ.d'mgs^&.c\-Y.,Tnie  and  righteous  are 
thy  judgments.  Lord  God  Almighty :   Th  en  that  paflage  will  be  fully 
accompliflied,/y.  149.  5, 6,7,8, 9.  Let  the  faints  be  joyful  in  glory : 
let  them  fuig  ahndiipon  their  beds.     Let  the  high  praifes  of  God  be  in 
their  mouth,  and  a  two-edged fwordintheir  hand,  to  execute  vengeance 
upon  the  heathen,  andpunifjments  upon  the  people ;    to  bind  their  kings 
with  chains,  and  their  ncbks  ivith fetters  of  iron  ;    to  execute  upon  them 
the  judgment  written :    This  honour  have  all  his  faints.     Praife  ye  the 
Lord.     (5.)   White  was  a  garment  appointed  for  thepriefts  un- 
der the  h\y,  when  xhey  were  to  miniller  about  holy  things ;   the 
iaintsofGodare  allpriefts,  Rev.  1.5.  Untohimthat  loved  us,  and 
hath  made  us  kings  andpriejls  to  God;  and,  as  pr lefts  in  the  heaven- 
ly temple,  their  continual  work  (liallbe  to  offer  up  eternal  facri- 
fices  of  praife  unto  God  and  the  Lamb.     There  every  bird  in  e- 
very  bufli  (liall  fing,  and  fay,  Worthy  is  the  Lamb  that  was  fain.,  and 
hath  redeemed  us  unto  God^y  his  blood;   falvation  unto  our  God  that  fit- 
tcth  upon  the  throne.,  and  to  the  Lamb  for  ever  and  ever.    (6.)  We  find 
tfie  angels  frequently  appearing  in  white,  y^r7x  1. 10.     While  the 
difciples  are  looking  towards  heaven  after  their  exalted  Lord,  be- 
hold tiw  men,  that  is,  two  angels  in  tha  form  ohnen,  food  by  them  in 
white  apparel:    So  the  faints,  ihey  fJjall walk  with  Chrijl  in  white; 
they  ihall  be  like  the  angels  of  heaven,  Matt.  22.  30.    In  the  refirrec- 
tionHbey  are  as  the  angels  of  God  in  heaven.     The  original  word  fig- 
nifies,  they  fhall  be  equal  to  angels,  or  angels  mates.    Like  angels, 
they  fliall  not  be  liable  to  hunger,  thirft,wearinefs,  or  fuch  like  bo- 
dily infirmities.  The  angels  are  (aid  to  behold  the  face  of  God  in  bea^- 
ven ;  fo  lliall  ye  who  are  God's  little  remnant :    Now  ye  fee  darkly 
as  thro'  aglafs,  but  then  ye  jhall  fee  face  to  face.  The  angels  ferveGod 
with  the  greateft  volun tarinefs  &  freedom,  with  the  greateft  a6li- 
vity  and  nimblenefs,/^;/-  he  makcth  his  angels  fpir its,  and  bis  minijlers 
ajlamejfjlre ;  fo  (hall  the  faints  in  glory,  they/ljalldo  the  will  of  God, 
as  it  is  dune  by  the  angels  in  heaven.     (7.)  WefindGhrift  fome- 
times  appearing  in  white,  particularly  at  his  transfiguration,  his 
countenance  didjhine  as  the  fun,  and  his  raiment  was  whiteas  the  light ; 
331^  il)  it  may  import  thus  muQh,they  fhall  walk  with  me  in  white,thd.t 
is,t!^y:re  Ihall  be  a  bleffed  conformity  between  themand  me  in 
glory,  Rev.  li).  1 1.    Chrift  is  there  reprelented  as  mounted  upon 
^whitehorl},:ind  the  armies  which  were  in  heaven  followed  hinr 
upon  white  horfes,  clot  bed  in  fine  lin^n,  white  and  clean :  Chrift  and  alt 

his  , 


keeping  their  Garments  clean.  361 

his  redeemed  company,  lliall  be  clothed  with  the  famclivery,  i. 
John  3.  2,  IVhen  befJjall  appear,  zvefJjallbe like  him,  for  ivcpjallfee 
him  as  he  is :  Their  fouls  Ihall  refemblc  him  in  righteoufnefs  and 
true  holinefs ;  yea,  their  vile  bodies  [Jjallbe  made  like  unto  his  glorious 
body.  (8.)  White  has  agreat  retieflion  of  light  with  ir,  when 
thefunlhinesuponit;  O  how  bright  and  dazling  will  the  glory 
of  the  faints  be  in  that  day,  when  the  fun  of  right  eoifnefs  jhall  jhine 
upon  tbem  with  a  meridian fplendor  I  Chrift  will  then  be  admired  in  his 
faints,  for  they  ih^Wfhine  forth  like  the  fun,  and  like  the  brightnefs  of 
the  firmament ;  the  beauty  of  the  Lord  their  God  I'M  then  be  upon  them, 
and  fuch  beauty  as  Ihall  eternally  aflonifli&confoimd  the  wick- 
ed, who  contemned  them  upon  earth,  and  did  not  reckon  them 
worthy  lofit  with  the  dogs  of  their  fock.  And  this  much  for  the 
fourth  thing. 

The/^//if/nhing  was,  to  enquire  into  the  conne6lion  between 
the  duty  and  thcpriviledge,  between  keeping  the  garments  clean, 
and  walking  with  Chrifl  in  white.     (  i.)  Then,  negatively,  you 
fliould  know  that  there  is  no  connexion  of  merit,  as  if  our  keeping 
of  clean  garments  did  deferve  that  we  fliould  walk  with  Chriji  in 
i^hite ',  no,  no  :  Let  every  mouth  be  flopped,  for  all  the  world  is  guilty 
before  God,  and  therefore  can  merit  nothing  but  wrath  and  ven- 
geance at  the  hand  of  God ;  By  the  ^vorks  of  the  law  fmUnofcflj  liv- 
ing bejujtified,  or  faved ;  it  is  by  the  merits  of  Chrill,  his  doing  and 
dying,  as  the  furety  of  the  little  remnant,  that  they  are  brought  to 
walk  with  him  in  white :  But,  tho'  there  be  no  conne6lion  of  merit, 
yet,  (  I.  )  There  is  a  connexion  of  decree,  or  purpofe  in  this  mat- 
ter; God,  by  an  unalterable  decree,  has  ordained,  that  they  who 
are  holy  fliall  be  happy,  that  they  who  keep  their  garments  cl'emjl^afl 
walk  with  himimvhite,  2  Thelf.  2. 13.  God  hath  from  the  beginning 
chofenus  to  falvation,  through  fan^ifi  cat  ion  of  the  Spirit,  and  belief  of 
the  truth.     (  2  )  There  is  a  connection  of  promife,  as  well  as  c>f 
purpofe.     Ye  have  them  linked  together  in  this  promife  in  the 
text,  and  every  where  almofttlirough  thefcripturesof  truth  ;  \e 
have  a  duller  of  thefe  promifcs,  in  the  fecond  and  third  of  thei^c- 
velation,  To  him  that  overcometh  (  which  is  the  fame  thing  with 
keeping  the  garments  clean  )  will  I  give  to  eat  (f  the  hidden  manna; 
and  this  link  is  foflrong,  that  it  can  never  be  broken  ;  fcritisone 
of  th  efe  immutable  things,  wherein  it  is  impoffiblefvr  God  to  lie.    (  3 .  ) 
There  is  a  connexion  of  meetnefsor  congruity.     It  is  fuitable, 
that  thofe  who  arc  holy  fliould  be  happy ;  that  they  who  have 
white  garments  here,  ihould  be  clothed  with  white  hereafter:  It  is 
fuitable  unto  the  nature  of  God,  for  he  cannot  behold  iniquity,,  nei- 
ther can  evil  dwell  with  him  ;  none  but  holy  ones  fliull  enjoy  a  hofv 


o(52  God's    little  Remnant 

God :  it  is  fiiitable  unto  the  work  of  heaven,  for  no  unclean  thing 
can  enter  the  gates  of  the  new  Jerufalem :  To  this  purpofe  is  the  laft 
claufe  of  our  text,  they  floall  walk  with  me  in  white,  for  they  are  zvor- 
thy,  or  meet,  as  the  word  may  be  rendered.  Col.  r.  12.  Giving 
thanks  unto  the  Father,  who  hath  made  us  meet  to  be  partakers  of  the  in- 
heritance of  the  faints  in  light.  (  4.  )  There  is  a  connexion  of  evi- 
dence: Holinefs  or  clean  garments  is  an  evidence  of  the  foul's 
title  or  claim  to  glory.  JVho  is  the  man  that  [hall  afcendinto  the  hill 
cfGod'?  or  who  jball'jland  in  his  holy  place!  Theanfweris,  He  that 
hath  clean  hands  andapiire  heart,  Pfal.  24.  3.  (  5.  )  There  is  a  con- 
nexion of  legacy  :  CliriH,  by  his  latter-will,  has  enfured  the  king- 
dom to  his  little  remnant  that  keep  their  garments  clean,  Luke  22. 
26,29.  Te  are  they  which  have  continued  with  me  in  my  temptations , 
and  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed  imto  me. 

The  Sixth  thing  is  the  application.  And  the  firil  ufe  fliall  be  of 
information,  in  thefe  particulars ;  (  i  )  See  hence,  holinefs  is  to  be 
fludied  and  purfued,  however  it  may  be  ridiculed,  and  mocked  at 
by  a  profane  world :  For  it  is  they  that  do  not  defile  their  garments 
foallwalk  with  Chrift  in  white.  The  blind  world  is  ready  to  imagine 
that  the  way  to  heaven  is  not  fo  flrait  and  narrow  as  minifters  call 
it;  that  there  needs  not  befo  much  ado,  and  all  is  but  a  piece  of 
needlefs  nicety,  precifenefs,  and  the  like:  But  remember,  firs, 
that  flri6l  holinefs  will  carry  the  day  at  the  long-run ;  and  ye  that 
are  for  a  lax  religion,  and  a  broad  way  to  heaven,  will  at  length 
land  in  hell,  unlefs  mercy  and  repentance  prevent:  Walkcircuni' 
Jpe^ly^iherefore,  not  as  fools,  but  as  wife,  &c.  (2.  )  See,  from  this 
doftrine,  that  they  labour  under  a  damnable  miftake,  who  think 
or  fay,  that  it  is^  vainer  unprofitable  thingto  ferve  the  Lord,  and  to 
keep  his  way ;  for  they  that  walk  with  Chrifl  here,  fliall  partake  of 
his  glory  hereafter :  Godlinefs,  faich  the  apoftle,  is  great  gain,  hav- 
ing thepromife  of  the  life  that  now  is,  and  of  that  which  is  to  come.  Re- 
ligion carries  a  reward  in  its  bofom,  belide  the  reward  chat  is  pre- 
pared for  the  faints  in  the  life  to  come.  In  keeping  of  thy  command- 
ments, hys  David,  there  is  great  reward;  O  how  great  is  the  goodnefs 
thou  haft  laid  up  for  them  that  fear  thee  1  &c.  Eye  hath  not  fecn^  nor 
ear  heard,  nelchcr  hath  it  entred  into  the  heart  of  man,  the  things  which 
God  hath  prepared fjr  them  that  love  him,  1  Cor.  2.  9.  (  3. )  We  may- 
fee,  thatgofpel-piirit}  au-i  holinefs  it;  not  fuch  a  common  thing  as 
the  world  apprehend  ;  for  there  are  bur  a  few  names,  few  perfons 
that  are  helped  to  keep  their  garments  dean.  My  friends,  beware  of 
taking  every  thing  for  holinefs,  that  n.-^s  the  fhsdow  andappear- 
ance  of  it  :  Some  are  ready  to  think,  that  their  garments  are 
clean  enough,  if  they  keep  free  of  grofs  fcanddlous  outbreak- 

ings. 


keeping    their    Garments    clean.  363 

ings,  fiich  as  lying,  fwearing,  dealing,  uncleannefs,   and  the 
like;  but  the  proud  Pharifee  came  this  length,  who  faid,  God,  I 
thank  thee,  lam  not  as  other  men ;  lam  no  extortioner,  adulterer,  or  in- 
jurious per/on,  &c.    Some  think  their  garments  clean  if  they  be 
moral  in  their  walk,  juft  in  their  dealings  between  man  and  man ; 
I  willi  indeed  tiiere  were  more  morality  among  thefe  that  profefs 
the  name  of  ChriH: :  But,  O  firs,  mere  moi'ality,  in  the  higheft  de* 
greenow  attainable,  comes  infinitely  Ihort  of  the  nature  of  true 
holinefs,  it  is  quite  another  thing ;  and  to  put  morality  in  the  room 
of  gofpel-holinefs,  is  in  effe6l  to  renounce  Chrift  and  the  cove- 
nant of  grace,  and  to  run  back  to  Adanis  covenant  for  life  and  fal- 
vation.      Some  think  their  garments  clean  enough,  becaufe  of 
fome  perfonal  reformation  that  they  have  made  in  their  outward 
walk,  they  have  left  off  lying,  fwearing,  drunkennefs,  unclean- 
nefs, and  the  like:  Bucthis  will  not  amount  to  true  holinefs;  He- 
rod, he  reformed  his  life,  and  did  many  things  through  the  minijlry  of 
John  the  Baptijl,  and  yet  beheaded  him  at  lafl;.     Some  reckon  up- 
on their  diligence  in  the  outward  duties  of  religion ;    they  read, 
hear,  pray,  communicate,  and  run  the  round  of  outward  perfor- 
mances, and  thereupon  conclude,  that  they  are  holy  perfons ;  but 
who  more  diligent  in  the  externals  of  religion  than  the  Pharifees, 
whofajled  twice  a  week,  and  gave  tithes  of  all  that  they  poffeffed  ?  And 
yet  Chrifl  tells  us,  except  our  righteoufnefs  exceed  the  right eoufnefs  of 
the  Scribes  and  Pharifees,  we  cannot  enter  into  the  kingdom  of  heaven  ; 
fo  that  I  fay,  gofpel-holinefs  is  no  common  thing.  (4.)  See  hence, 
that  the  divifion  of  mankind,  and  particularly  of  thefe  that  live  in 
the  vifible  church,  between  Chrifi:  and  the  Devil,  is  very  unequal 
as  to  the  number ;  for  the  greatefi:  part,  even  of  the  vifible  church, 
go  to  the  Devil's  fliare,  {or  there  ^vq  but  a  few  in  Sardis,  that  do  not 
defile  their  garments ;  Chrift's  flock  is  a  little  flock,  I'll  take  them,  one 
of  a  city,  and  two  of  a  family  or  tribe,  and  bring  them  to  Zion ,     It  is 
true,  they  will  be  a  great  company,  and  make  a  goodly  appear- 
ance, when  they  ftiallbe  gathered  by  the  angels  from  the  four 
winds  of  heaven  ;  but  yet  they  are  only  like  the  gleanings  after  the 
w«f^gi?,  in  comparifonofthevafi:mu'titudes  of  mankind,  that  run 
in  the  broad  way  to  defiru6lion  .     (  5.  )  See  hence  what  it  is  that 
fweetens  the  pale  countenance  of  the  king  of  terrors  to  belie- 
vers; it  is  this,  they  fee,  that  after  death  they  will  be  admitted  fo 
walk  with  Chrijl  in  white.     This  made  the  apoftle  to  long  fo  vehe- 
mently for  his  difi^olution,  faying,  I  have  a  defire  to  depart,  andto  be 
with  Chrift :  Faith's  views  and  profpeft  of  this  makes  the  behever 
to  triumph  over  death,  asa  vanquilhedand  llainenemy,  fayina:, 
0  death!  where  is  thy  ft  ing?  0  grave!  where  is  thy  vi^lory?  (r>r) 

See 


0 


64  God's    little    Remnant 

See  hence  what  they  may  expeft  after  death,  who  habitually  wal- 
low in  the  puddle  of  (In.  It  is  only  they  that  have  clean  garments, 
thcit /ball  Toalk  ivith  Chrijt  in  glory  ;  and  therefore  it  inevitably  fol- 
lows, that  the  gates  of  glory  will  be  fhiit  upon  you.  Rev.  21.  lad. 
There  fJjall  in  no  luife  enter  into  it  any  thing  that  defileth,  neither  what- 
foever  worketh  abomination,  or  maketh  a  lie;  and  f.  8.  of  the  fame 
Chapter,  the/i?^^/«/,  the  unbelieving,  and  the  abominable,  and  mur- 
derers, and  'cvhore mongers,  andforcerers,  and  idolaters, and  all  liars /JmH 
have  their  part  in  the  lake  which  burneth  with  fire  and  brimjione.  O 
Sirs  /  ye  that  live  and  die  in  this  condition,  with  the  guilt  and  filth 
of  fm  lying  on  your  confciences,  ye  will  find  a  fting  in  death 
which  will  flick  in  your  fouls  through  eternity  ,•  for  it  is  only 
God's  litcle  remnant,  iu/;o/^  garments  are  wajloed  and  made  white  in 
the  blood  of  the  lamb,  that  (hall  triumph  with  him  in  glory  ;  while 
ye  that  wallow  in  fin  now,  fiiall  be  found  weltering  in  the  flames 
o^Tophet.  (7.)  See  hence,  that  honefi:y  is  the  bell;  policy  in  a 
declining  time,tor  it  is  only  the  hon eft-hearted  remnant  that  fliall 
walk  with  Chrifl;  above.  Keep  God's  ways,  firs,  whatever  come, 
and  beware  of  finful  fliifts  to  Ihun  the  crofs  :  They  that  walk 
tiprightly  pjalHvalkJurely ;  whereas  they  who  think  to  fiiun  danger 
by  Ihifting  duty,  they  really  run  themfelves  into  greater  danger 
andinconveniencies  than  thefe  which  they  imagined  to  avoid. 

Use  2d,  may  he  oi  lamentation.  That  there  arefo  many  foul 
garments  among  us  at  this  day.  Alas,  firs,  may  we  not  fay,  that 
there  are  but  afew  names  in  Scotland,  that  have  not  defiled  their 
garnients  with  the  corruptions  and  pollutionsof  the  time*^  All 
ranks  have  corrupted  their  ways,  magiftrates,  minifl:ers  and  peo- 
ple. May  not  the  chara6ler  which  God  gave  of  Jfraelof  old,  be 
too  jufi:ly  applied  to  us,  Ifa.  1 .  4.  That  we  are  a  finful  nation,  a  peo- 
ple laden  with  iniquity,  afeed  of  evil-doers,  children  that  are  corrupters, 
who  have  provoked  the  holy  One  of  Ifraelto  anger,  and  are  gone  away 
backward'^  I  cannot  now  Hand  to  fliew  wherein  we  have  defiled 
our  garments ;  Has  not  the  land  been  defiled  with  the  bloodo(  many 
ofthe  faints  of  God  under  the  late  reigns,  from  which  it  is  not  as 
yet  purged  ?  Is  not  the  whole  land  defiled  with  breach  of  folemii 
national  engagements,  while  thefe  folemn  covenants  have  been 
fcandaloully  burnt  in  the  capital  city  of  the  nation,  and  that  by 
the  countenance  and  command  of  authority  ?  And  are  there  not 
many  at  this  day  amongfi;  us,  who  profefs  to  be  of  the  communion 
of  the  church  of  Scotland,  that  do  renounce  and  difown  the  obliga- 
tion of  thefe  folemn  ties  ?  Are  not  many  defihng  their  garments 
with  Arminian  and  Socinian  herefies  ;  others  with  a  fuperfiitious 
worfliip,  which,  to  the  reproach  of  our  holy  religion,  is  tolerate  a- 

mong 


keeping  their  Garments  clean.  365 

mongnsby  law  ?  Have  not  many  defiled  their  garments  in  our 
land,  with  a  cuflomary  fwearing  by  the  name  of  God ;  others  by 
juggUngwith  God  in  the  matter  of  folemn  oaths,  abjuring  a  po- 
piih  pretender,  with  a  defign  to  put  themfelves  in  a  better  capaci- 
ty to  do  him  fervice,  and  promote  his  interefl;  ?  Others  have,  e- 
ven  in  this  province,  lately  defiled  their  garments,  by  putting 
their  hands  to  fcandalous  libels,  byway  ofaddrefs  to  the  fove- 
reign,  wherein  they  reprefentminiflers  as  rebels  againft  authori- 
ty, for  appointing  fafl:s,and  preaching  againft  the  fins  of  the  time; 
and  forgiving  warningto  people  of  thetokens  of  God's  anger 
that  are  vifible  among  us:  And,  alas!  may  we  not  all  lament  that 
we  have  defiled  our  garments,  by  the  breach  of  facramental  and 
fick-bed  vows  ?    But  I  muft  not  ftand  on  thefe  things. 

Use  3^,  is  of  trial a.nd  examination.  Try,  Sirs,  whether  you 
be  among  God's  little  remnant,  that  are  keeping  their  garments 
c/^^/z,  when  all  round  about  you  are  defiling  themfelves  ;  and,  for 
your  trial,  I  ofl'er  you  the  few  following  marks  of  God's  remnant. 
(i .)  God's  remnant  are  a  people  unto  whomChriJi  is  exceeding  pre- 
cious ;  his  very  name  is  unto  them  as  ointment  pom  ed forth ;  they  love 
to  hear  of  him,  they  love  to  fpeak  of  him,  and  their  meditations  of 
him  arefijoeet  ;  the  dejire  of  their  foul  is  unto  him,  and  the  remembrance 
of  his  name  ;  and  they  are  ready  to  fay  with  David,  -whom  have  lin 
heaven  but  thee  ?  &c.  or,  with  Paul,  I  count  all  things  but  hfs,for  the 
excellency  of  the  knowledge  ofChriJt  Jefus  my  Lord.  (2 .)  God's  rem- 
nant are  a  people  that  do  not  reckon  themfelves  at  home  while 
they  are  here  on  earth  :  This  is  not  their  proper  country,  but 
they  look  for  a  better  country,  that  is,  an  heavenly  ^Hch.'  1 1 .  Th  ey  look 
for  a  city  that  has  foundations  ywhofe  builder  ami  maker  is  God.  See 
this  to  be  the  charafter  of  God's  remnant,  Neb.  n.  13.  The  A- 
poftle  tells  us  of  thefe  worthies.  That  they  confejjedthey  were  Jlran^ 
gers  and  pilgrims  onthe  earth :  This  confeflion  David  mdikts,  Pfal. 
1 19. 19.  lam  afiranger  in  the  earth,  hide  not  thy  commandments  from 
me.  So  then,Sirs,  if  your  home  be  here,ye  are  none  of  God's  rem- 
nant, ifyourtho'ts  and  affedlionsJDeconfined  within  the  narrow 
limits  of  time.  God's  remnant  are  a  pecp!e  that  are  coming  upfi-ont 
the  wildernefs  ;  they  are  always  afcending  :.nd  mounting  hca^^en- 
ward,in  their  affeftions  and  defires:  They  look  not  at  the  things 
that  are  fecn,  but  the  things  that  arenctfeen.  (3.)  God's  rcmnnnc 
are  a  people  that  fpeak  6l  think  much  on  God ;  fee  this  to  betheir 
characler,il/rt/.3. 1 6.  Then  they  that  feared  'he  Lord  f pake  often  me  to 
another ;  and  a  book  of  remembrance  tvas  ivritten  for  third  that  feared 
the  Lord,  andthot  on  his  name.  Try  yourfelves  by  tJiis :  It  is  the 
chara6ler  of  the  mcked^  that  Cod  is  not  in  .ill  their  tho'ts ;  and  he  is  as 

feldoni 


2(56  God's     little  Remnant 

feldomin  their  mouths,  except  in  away  of  prophanation :  But 
God's  remnant,  I  fay,  they  think  much  on  God  ;  and  the  tho'ts  of 
God  fOhoiv  precious  are  they  unto  their  fouls!  Pf.  139.  and  om^  of  the 
abundance  of  their  hearts  their  mouths  fpeak  honourably  and  reve- 
rendly  of  hnn.  They  will  fpeak  to  one  another  of  his  word,  of 
his  works,  of  his  providences,  and  of  his  ordinances ;  their  lips 
are  like  lilies dr oping  fweet-fmellingmyrrhe.  (4.)  God's  remnant 
are  a  praying  people,  Pfai  24.  This  is  the  generation  that  feek  thy 
face,  O  Jacob,  or  0  God  of  Jacob ;  whereas  it  is  given  as  the  cha- 
rafter  of  the  wicked,  PfaL  14.  That  they  callnot  upon  God;  they 
either  live  in  the  total  negledi  of  this  duty,or,if  they  do  it  at  all, it  is 
in  a  hypocritcal,  formal  and  overly  manner :  But  God's  remnant, 
they  feek  the  face  of  God, they  feek  him  with  fervency,with  truth 
in  the in--joard parts ;  they  feek  him  believingly,  conftantly  and  per- 
fcveringly,  which  the  hypocrite  will  not  do,  Job.  26. 10.  JVillhe 
delight  himfelfin  the  Almighty  ?  Willhe  ahvays  call  upon  God  ?  (5.) 
God's  remnant 'are  a  mourning  people:  They  mourn  over  their 
own  fms  in  the  firft  place,  Ezek.  7. 16.  The  remnant  of  J^cob  that 
efcape,  they  p.^all  be  on  the  mountains  like  doves  of  the  vallies,  every  one 
mourning  for  their  iniquity.  They  mourn  over  the  errors  of  their 
hearts,  and  the  iniquity  of  their  lives,  and  are  ready  to  cry  out, 
innumerable  evils  have  compaffed  me  about,  mine  iniquities  have  taken 
hold  on  me,  6cc.  and  then  they  mourn,  not  only  for  their  own 
perfonal fins, but  for  publick fins;  the  fins  of  others,  whereby 
the  land  is  defiled :  Rivers  of  'uoaters  run  doivn  mine  eyes,  hecavfe 
they  keep  not  thy  la-vo ;  I  beheld  tranfgrejfors,  and  -was  gi-ieved.  Thac 
this  is  the  chara£ler  of  God's  remnant,  ye  may  fee  [rom  Ezek.  9. 
4.  Go  thro'  the  city,  andfeta  mark  on  the  fore-  heads  of  the  men  that 
figh,  and  that  cry  for  all  the  abominations  done  in  the  midfl  of  it.  And 
then  they  mourn  for  the  calamities  anddefolations  ofZ/0/2,  ijohen 
they  fee  the  bear  out  of  the  wood  ■voafting  her,  and  the  wild  beafts  out  of 
the  for  eft  devouring  her,  Vh].  137.  i.  By  the  rivers  of  Bciby  ion  we  fat 
down  and  wept,  when  we  remembred  Zion.  And  then  they  mourn, 
when  they  fee  ordinances  corrupted,  or  God's  candleftick  in  any 
meafure  removed,  the  Lord's  people  deprived  of  their  wonted 
freedom  and  liberty  in  waiting  upon  him  in  thefe  galleries,  Zeph. 
3.18.  I  will  gather  them  that  areforrowfu  I  for  thefolemn  affembly, un- 
to whom  the  reproach  of  it  was  a  burden.  (6.)  God's  remnant  are 
a  people  that  will  rather  venture  upon  fuffering  than  finning  ; 
they  rather  venture  to  run  the  rifque  of  difpleafing  kings  and 
queens,  potentates  and  parliaments,  than  venture  upon  the 
difpleafing  of  God  ,•  they  can  rather  venture  on  the  rack  of 
outward  torments,  than  upon  the  rack  of  an  accufing  confcience. 

See 


keeping    their    Garments    clean.  357 

See  this  to  be  the  chara6ler  of  God's  remnant  in  the  three  children, 
Dan.  3.  ^c.  and  Mofes,  Heb.  11.27.  forfook  Egypt,  not  fearing  the 
imath  of  the  King.  Many  other  marks  ofCjod's  remnant  might  be 
infifted  upon ;  they  are  a  people  that  cannot  live  without  Chrift, 
and  fellowfliip  &  communion  with  him, Cant. '^.  ijob  23.3.  0  that 
Ikneiv  where  I  might  find  him^that  Iniight  come  even  to  bis  feat!  They 
are  people  that  will  not  reft  in  their  attainments ;  but  prefs  to- 
wards the  uttermoft  of  grace  and  holinefs,P/7//.  3. 12.  They  prefs 
after  morenearnefs  unto  Chrift,  Can.  8.  i.  They  love  holinefs 
foritfdf,  iy^//.  119. 140.  Chrift  for  himfelf,-  yea,  they,  love  hea- 
ven for  Chrift  and  holinefs :  In  a  word,  they  love  holinefs,  be  the 
event  what  will. 

Use  4?/?,  is  o^  exhortation.  Isitfo,  that  God's  remnant,  who 
are  priviledged  to  walk  with  Chrift  in  zvhite,  are  fuch  as  keep  their 
garments  clean  ?  Othen!  let  me  exhort  all  hearing  me,  parti- 
cularly you  who  have  been  profefting  yourfelves  among  the  num- 
ber of  God's  remnant  by  drawing  near  to  him  in  the  holy  ordi- 
nance of  his  fupper :  Let  me,  I  fay,  exhort  you  to  keep  your  gar- 
ments clean;  be  exhorted  to  the  ftudyoftrue  gofpel  holinefs, 
both  in  heart  and  life.  And  by  way  of  m.otive,  I  would  have  you 
to  confider  thefe  following  things. 

Motive  ly?,  Confider,  that  ye  are  in  continual  hazard  of  defil- 
ing your  garments.  Ye  are  in  danger  from  every  quarter ;  as, 
Firfi,  Ye  areindangerfrom  the  world,  there  are  many  things  in 
the  world  that  are  of  a  very  defiling  and  polluting  nature  ,*  there 
are  many  polluting  opinions  broached  in  the  world,  which  go 
very  glib  away  with  nature,  and  which  nature  is  very  ready  to 
catch  at  and  embrace ;  as,  that  God  is  altogether  made  up  of  mer- 
cy, and  will  never  damn  any  of  his  creatures ;  that  Chrift  died  for 
all;  that  morafity  runs  parallel  with  grace;  that  an  empty  pro- 
feftion  is  enough  to  fave  people ;  that  it  is  better  to  keep  the  body 
whole,  than  the  confcience  pure  ,•  that  to  be  zealous  for  religion, 
iscobe  righteous  overmuch.  Thefe  and  many  other  opinions 
are  of  a  polluting  nature;  and  we  are  in  danger  of  defiling  our- 
felves  with  them.  And  then  the  examples  of  the  world  are  very 
infectious,  the  examples  of  magiftrates  and  minifters,  as  ye  fee 
from  Hof.  5.1.  Hear  ye  this,  Opriefts ;  give  ear^  0  hoife  of  the  king, 
hecaife  ye  have  been  a  fnareinMilpahy  andanet  fpreaduponT-dbor. 
And  then  ye  are  in  danger  from  the  example  of  profcfibrs,  who 
perhaps  ha,ve  a  great  name  for  religion  in  the  church  of  God ;  01 
will  ye  fay,  fuch  a  man  doth  fo  and  fo ;  and  why  may  not  I  doit 
alfo?  But  remember,  firs,  that  therearemany  hypocrites  in  the 
church  of  Godj  that  go  under  a  mask  of  religion  j  and  fuppofing 

tbeixL 


368  God's    little    Remnant 

them  to  have  the  reality  of  grace,  yet  they  may  be  under  a  fpiri* 
tual  decay,  they  may  be  fadly  deferted  of  God ;  and  do  ye  think, 
that  in  this  cafe  they  are  to  be  imitated?  And  befides,  fuppofe 
them  to  be  never  fuch  eminent  perfons,  yet  according  to  the 
Apoflle's  dire61:ion,  wq  2^x0.  to  be  followers  of  them^  no  further  than 
they  are  followers  of  ChrJft.  And  befides,  we  are  in  danger  from 
the  frowns  and  flatteries  of  the  world ;  if  the  world  cannot  get  us 
allured  into  fin  by  its  enticing  promifes,  it  will  ftudy  to  drive  us  in- 
to a  compliance,  by  threats  of  trouble  and  perfeeution.  Thus,  I 
fay,  we  are  in  imminent  danger  from  the  world  ;  the  apoftle 
James  exiiorts  us  to  keep  ourfehes  unfpotted  from  the  worlds  Chap.  i. 
iaft.  2  J/}',  Ye  are  in  danger  from  Satan,  that  fubcil  and  malicious 
enemy,  that  goes  about  as  a  roaring  lion,  feeking  whom  he  may  devour ; 
he  waits  for  your  halting,  and  is  always  ready  to  trip  up  your  heels ; 
and  I  allure  you,  firs,  if  ye  have  got  any  love-token  from  the  Lord 
at  this  occafion,  this  enemy  will  do  his  beft,  or  worfl:  rather,  to  de- 
prive you  of  it.  It  was  but  a  little  after  Peter  had  been  feafting 
with  Chrift,  at  this  holy  ordinance  of  the  fupper,  that  Chrill  told 
him,  Luke  22.31.  Simon,  Simon,  Satan  hath  fought  to  winnow  thee  as 
wheat ;  and  therefore  ye  had  need  to  be  on  your  guard  as  to  this 
enemy,  and  labour  not  to  be  ignorant  of  his  devices,  ^dly,  Ye  are  in 
danger  of  defiling  your  garments,  from  your  own  hearts.  My 
friends,  would  not  that  city  be  expofed  to  great  danger,  which  is 
not  only  befieged  with  an  army  from  without,  but  has  a  ftrong 
and  powerful  party  within,  that  keeps  a  correfpondence  with  the 
enemy  wi^houtjand  is  ready  to  comply  with  all  his  demands  ?  Juft 
foisit  with  us;  we  are  not  only  befieged  with  the  world,  and 
with  Satan,  who  are  our  enemies  without ;  but  there  is  a  ftrong 
party  of  ind  welling  fin  and  corruption  within  us,  that  is  ready  up- 
on all  occafions  to  betray  us  into  our  enemies  hands.  This  made 
David  cry  out,  who  can  iinderjiand  his  errors?  and  Paul,  wretched 
man  that  Iain,  who  will  deliver  me  from  the  body  of  this  death  ?  So  miich 
for  the  firfl:  motive. 

Motive  2d.  By  keeping  your  garments  clean,  ye  comply  and 
fall  in  with  God's  great  defign  in  all  his  difpenfations  toward  you, 
whether  more  immediate,  or  mediate.  God's  great  end  in  all  is, 
to  bring  his  people  to  the  fi:udy  of  gofpel-purity  and  holinefs  ; 
this  is  the  defign  of  hisele6ting  fome  of  the  poflerity  of  Adam, 
from  all  eternity,  Eph.  1.4.  He  hath  chofen  us  in  him ;  before  the 
foundation  of  the  world,  that  wefhouldbe  holy,  and  without  blame  before 
him  in  love.  It  is  a  very  foolifli  way  of  arguing,  that  fome  pe^j  pie 
have,  If  I  be  elefted  I  fliall  be  faved,  let  me  live  as  I  liil ;  for  God 
like  all  other  wife  agents,  not  only  decrees  the  end,but  the  means 

leading 


V 


keep'mg  their  Garments  clean-*  359 

leading unLo that  end:     Nov/,  liolincfs  is  the  king's  higli-way, 
in  which   he  has  ordained  and  decreed  co  bring  the  cie61  to 
glory,  2   TheJJ.  2.   13.    God  hath  chojcn  us  from  the   beginning 
unto  falvatioiiy  through  fandification  of  thefp'irhy  and  belief  of  the 
truth,      'i'his  is  the  delign  of  redemption  :  Ciirifl;  did  not  die, 
iirs,  to  purchafe  a  latitude  to  us  to  1  In  ;  No,  no,  Titus  2. 14. 
He  gave  hinifef  for  us,  to  redeem  us  from  all  iniquity^  and  purify 
unto  hi  infe  If  a  peculiar  people^  zealous  of  good  ■ivorks.     'I'his  is  the  dc- 
fign  of  our  creation ;    Why  did  ye  get  a  being,  but  thafye  might 
glorify  and  ferve  God  ?    This  people  have  I  formed  for  myfelf,  that 
they  may  fjew forth  my praifes.     And  this  is  not  only  thedefign  of 
our  tirll,  but  of  our  fecond  creation ;  For  he  hath  created  us  in  Chriji 
unto  good 'works.     This  is  thedefign  of  our  effeftual  calling  ;    For 
God  has  not  called  us  unto  iincleannefsy  but  unto  holinefs ;     no,  he  hath 
faved  us,  and  calledus  ijoith  an  holy  calling.     This  is  the  delign  of  the 
whole  word  ot"  God:  Why  has  God  privileged  us  with  his  ftatutes 
and  teliimonies,  but  that  they  be  alight  to  our  feet,  and  a  lamp  to  our 
path,  to  keep  us  out  of  the  polluting  ways  of  fin  ?     Pfal.  119.  9. 
fVherebyfJjalla  young  man  cleanfe  his  way,  but  by  taking  heed  thereun- 
to,  according  to  thy  word  ?    I'his  is  the  delign  of  the  promifes  of  the 
word  ,•    however  carnal  perfons  may  make  the  promifes  a  pillow 
of  fecurity,  yet  God's  defign  in  giving  them  is,to  excite  his  people 
to  keep  clean  garments,2  Cor.  7.  i.  Dearly  beloved,  having  thcfe pro- 
mifes, let  us  cleanfe  ourfelves  from  all  fihhinefs  ofthefepj  andfpirit, 
perfeding  holinefs  in  the  fear  of  God.  I'his  is  the  defign  of  the  threat- 
nings  of  the  word,  that  fo  men,  knoimng  the  terror  of  God,  may  beper- 
fuaded  to  keep  at  adiftance  from  fin,  the  abominable  thing  that  his 
foul  hat es,-dndm^y  not  defile  their  garments  therewith.     This  is 
the  deCig^n oi  a.\\  providences  whereby  God  exercifes  his  people; 
why  doth  God  cafi;  thee  into  the  furnace,  O  man  ?     J  lis  defign  is 
to  purge  away  thy  drofs,  Ifa.  27.  9.  By  this  therefor?,  fj. ill  the  iniqui- 
ty 0/ Jacob  be  purged,  and  this  is  all  the  fruit,  to  take  away  his  fin ;  the 
Lord  chajlens  us,  that  we  may  be  partakers  of  his  holinefs,  Heb.  12. 
I  o.     'I'iiis  is  the  defign  not  only  of  crofs,  but  of  favourable  provi- 
dences;  the  goodnefs  ofGodjhould  lead  us  to  repentance,  and  lays  a 
deep  obligation  on  us  to  {land  off  from  fin,  which  is  ofFenfive  to 
our  gracious  benefaaor.     This  is  the  defign,  not  only  of  ail  pro- 
vidences, but  of  all  ordinances,  and  of  the  whole  difpenfation  of 
the  grace  of  God  in  the  gofpel,  Tit.  2. 11,12.  For  the  grace  of  God 
that  bringethfalvation,  hath  appeared  unto  all  men,  teaching  us,  that  de- 
nyingungodlinefsandwoi-ldly  lujls,  we/Jjouldlivefoberly,  righteoujly, 
andgoldly,  in  thisprefent  world.     This  is  the  defign,  not  only  of  the 
preaching  of  the  word,  but  of  the  adminiflration  of  the  facra- 
lll  A    a  mcnt«; : 


^7o  GoD*s    little    Remnant 

ments:  In  baptifmj  we  are  folemnly  devoted  to  thefervice  of 
God,  and  are  engaged  to  walk  as  thole  that  are  called  by  the  name 
efCbriJty  who  are  bound  to  depart  from  iniquity :  And,  in  the  facra- 
ment  of  the  Lord's  fupper,  we  folemnly  renew,  before  God,  An. 
gels  and  men,  our  baptifma!  engagements,  and  fwear  to  keep  our 
garments  clean  from  thepolkition  offm,  and  that  by  laying  our 
hands  on  the  body  and  blood  of  the  Lord  Jefus.  This  is  the  de- 
lign  of  every  frown,  and  of  every  fmile.  Doth  God  at  any  time 
fill  thee  ivith  joy  and  peace  in  believing  ?  Lifts  he  up  the  light  of  bis 
countenance  upon  thee '/  The  language  of  this  is,0  do  not  defile  thy 
gar  men  ts !  God  -ivillfpeak  peace  unto  his  people,  and  to  his  faints ;  but 
let  them  not  return  again  to  folly.  And  why  doth  God  at  any  time 
hide  hisface,3.nd  leave  thee  in  tiie  dark,but  to  engage  thee  to  more 
tendernefs  in  time  to  come,  in  keeping  at  a  diftance  from  thefe 
pollutions,  whereby  he  has  been  provoked  toforfake  thee  ?  Thus,, 
I  fay,  if  ye  do  not  keep  your  garments  clean,  yecounteraft  the 
great  defign  of  God  in  all  his  difpenfations  towards  you :  How 
dangerous  is  it  to  be  found  fighting  againft  God  ? 

Motive  3  J.  Conliderthe  difinal  eifefts  that  will  follow  upon 
your  defiling  your  garments.  Firfl,  Ye  will  ruin  your  reputation^ 
and  render  your  names  uniavoury  in  the  world,*  and  this  is  no 
fmall  lofs ;  for,  a  good  name,  fays  Solomon^  is  as  precious  ointment y 
and  renders  a  man  capable  to  doferviceunto  God  in  his  day  and 
generation.  Prov.  6.  33.  it  is  faid  of  the  adulterer,  Jivound  and 
di/IwnourfJjall  he  get,  and  bis  reproach  fJjall  not  be  mped  aivay.  When 
profelfors  of  religion  or  minifters  defile  their  garments  by  fin,  ef- 
pecially  fins  of  a  publick  nature,  they  wound  their  reputation, 
bring  a  reproach  upon  themfelves,  that  is  not  eafily  wiped  away^ 
and,  not  only  fo,  but  make  the  word  of  the  Lord,  in  their  mouths, 
to  be  contemned  and  defpifed.  Ye  may  read  a  fcripture  for  this, 
Mai.  2.  8,9  Ic.isfpokenof  the  priefts  of  chat  day,  Teare  departed 
out  of  the  'way :  Te  have  caufed  many  to  flumbk  at  the  law :  Te  have 
corrupted  the  covenant  ofLevi,faith  the  Lordofhofls.  Therefore  have 
lalfo  juadeyou  contemptible  and  bafe  before  all  the  people,  according  as 
ye  have  not  kept  my  imys,  but  have  been  partial  in  the  law.  Secondly, 
Y'e  will  fi:ain  and  pollute  your  fouls,  which  ye  ought  to  keep  pure 
as  a  holy  temple  unto  God ;  and  how  dangerous  a  thing  this  is,  ye 
may  fee  from  i  Cor.  3.17.  Knozv  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  fpirit  of  God  dwelleth  in  you  ?  If  any  man  defile  the  temple 
of  God,  him  (ball  Goddeftroy.  My  friends,  ye  have  been  folemnly 
confecrating  your  foals  and  bodies  unto  God,  as  his  temple  ,*  and, 
if  any  of  you  (liall  after  this  return  with  the  dog  to  his  vomit,  and  with 
the  fovo  that  feemed  tobewajhed,  to  walhw  again  in  the  puddle  of  fin. 


keeping  their  Garments  clean.  371 

ye  run'a  very  dreadful  rifque.  Ucner  de(lru6lion  from  the  Lord* 
and  from  the  glory  of  hisprefence,  is  abiding  all  thefe  that  are 
hypocrites  in  heart,-  and  dreadful  temporal  deilruftion  from  the 
Lord,  may  overtake  even  his  own  children,  who  do  defile  thcif 
garments;  For  this  caufe  many  are  Jlck  and '-joeakly^  and  many  fleep. 
Thirdly  y  Ye  will  break  your  peace  and  mar  your  comfort ,-  if  you 
keep  not  your  garments  clean,  youmay  provoke  the  Lord  to  fill 
you  with  terrors,  and  to  caft  fuch  a  fpark  of  hell-fire  into  your  bo- 
foms,  as  fliall  make  you  roar  and  cry  out  of  broken  bones,  with 
David,  or  with  Job,  The  arro'jjos  of  the  Ahnighty  are  'within  me,  the  poi- 
fon  thereof  drinketh  up  myfpirits.  fourthly ^  Ye  will  call  a  blot 
upon  religion,  and  on  the  good  ways  of  the  Lord,  if  ye  who  have 
been  ptofeiTing  to  ownChrift  at  his  table  fliall  be  found  defiling 
your  garments,  by  lying,  fwearing,  drunkennefs,  or  the  like; 
what  will  the  gracelefs  world  fay  ?  they  will  conclude,  thatpro- 
felli3rs  are  but  a  company  of  hypocrites ;  that  religion  is  nothing 
but  a  piece  of  trick  and  impofhure :  Ye  willbeablemifli  tochrif- 
tian  fociety ;  thefe  arefpots,  fays  the  apofble,  in  your  feafLS  of  chari- 
ty ;  and  he  fpeaks  of  fome,  who  through  their  untendernefs  made 
iheivay  of  the  Lord  to  be  evil  fpoken  of  Fifthly,  Ye  will  diflionour 
Chrift,  that  glorious  mafler,  whom  ye  have  been  profelTing  to 
own,*  hence  the  Lord  complains  of  the  children  o![ Ifrael,  that 
they,  by  their  wickednefs,  caiifed  his  name  to  be  polluted  among  the 
heathen :  David's  fin  made  the  name  of  God  to  be  blafphemed  and  re- 
proached. Sixthly,  By  polluting  your  garments,  ye  •ivill offend  the 
generation  of  the  righteous  ;  and  it  wQre  better  for  you,  that  a  Mil' 
jtone  '■joere  hanged  about  your  necks,  and  ye  cafl  into  the  midft  of  the  fea, 
thanthat  ye  fJoould  offend  one  of  Chrift' s  little  ones.  Itis  adangerous 
thing  to  grieve  the  hearts  of  thefe  that  are  dear  unto  God,  for 
God  will  not  grieve  their  hearts,-  and  he  will  refent  it,  if  any 
other  do  it  by  their  untendernefs.  Seventhly, Yo.  ijrjjj  harden  others 
in  their  fins :  When  the  wicked  fee  profefix^rs  or  minifhers  going 
along  with  them,  they  conclude  that  their  way  is  the  beft'of  ir, 
and  preferable  unto  the  way  of  religion.  Thus  ye  fee  the  difmal 
effedts  that  will  follow  upon  your  defiling  your  garments. 

Motive  4^^.  Confider  the  great  advantages  that  fiiall  acrue 
unto  you  by  keeping  your  ^«n«c;2fj-c/f(2;7.  ifl.  It  will  yield  you 
great  peace :  Peace  in  life  ,•  for,  as  many  as  ivalk  according  to  this 
rule,  peace  fJjall be  upon  them :  Peace  in  the  midft  of  all  troubles,  77; /j- 
is  our  rejoicing,  the  teftimonyof  agood  confcicnce:  Peace  at  death, 
Pfal.  37.  37.-  Mark  the  perfedt  7nan,  and  behold  the  upright,  for  the  end 
of  that  manis  peace :  Peace  after  death,  Ifa.  57.  at  the  beginning, 
we  are  told,  Tha,i  the  righteous,  2tdQ2iih,  they  enter  into  peace,  they 
*^'>;  A  a  2  reft 


372  Go  d's     little    Remnant 

rcji  upon  their  beds,  each  one  walking  in  his  uprightnefs :  Peace  at  the 
]:illJLKigment ;  it  is  only  the  cleanly  remnant  to  whom  the  Lord 
will  fay  clien,  Lift  up  your  heads,  for  the  day  of  your  redemption  is  nooj 
come.  2dly,  By  keeping  clean  garments,  ye  will  be  in  a  continual 
ficnefsfor  maintaining  fellovvihip  and  communion  with  God,  in 
any  ordinance  of  his  appointment;  foritis  the  man  that /;^f/j^/^<^;z 
handstand  a  pure  hearty  that  /JmII  fland  on  God's  holy  hill,  and  have  a 
place  in  his  tabernacle:  And  not  only  To,  but  it  will  fill  you  with  a 
holy  boldnefs  and  confidence  in  your  approaches  unto  God  in  the  or- 
dinances of  his  appointment,  John.  14, 15.  Jf  iniquity  be  in  thine 
hands, put  it  far  away,  &c.  3^/^,  The  influences  or  ordinances  will 
flay  the  longer  upon  you,  that  ye  keep  your  garments  clean,-  what 
is  thereafon,  why  theimpreffion  of  any  thing  of  God,  that  we 
meet  with  in  ordinances,  doth  fofoonevaniQi,  like  the  morning 
cloud?  Thereafonis  theuntendernefsofourwalk,-  we  lie  down 
among  the  pots  of  fin,  and  this  makes  God  to  withdraw  from  us. 
We  read  of  fome  mountains,  that  arefo  high,  that,  if  men  drew 
figures  in  the  fand  upon  the  tops  of  them,  they  will  abide  for  many 
^'ears;  the  reafon  is,  they  arefo  high,  that  they  are  above  the 
winds  and  rains.  O  firs,  if  we  were  living  and  walking  on  higli 
•with  God,  the  imprellfion  of  ordinances  would  ftay  longer  with 
us  than  they  do.  4thly,  By  keeping  your  garments  clean,  ye  will, 
perhaps,  fave  the  fouls  of  others,  and  commend  religion  unto 
them:  Henceis  thatof  Chrifl,  M^f.  5. 16.  Let  your  light  fo  P.vns 
before  men,  that  they  may  fee  your  good  works,  and  glorify  your  Father 
which  is  in  heaven.  Sthly,  By  keeping  your  garments  clean,  ye  will 
find  more  ftrength  to  keep  yourfelves,  for  the  way  of  the  Lord  is 
jlrength  to  the  upright ;  if  ye  keep  God's  way,  he  will  keep  you  in  the 
hour  of  temptation.  Rev.  3.  10.  God  will  keep  you  by  his  power, 
thro'  faith  unto  falvation.  6thly,  After  a  little  time  is  el  ipfed,  ye 
fliall  be  cloth^l^n  white,  and  walk  with  Chrift  in  the  New  J'eru- 
falem,  according  to  his  promife  in  the  text. 

Now  I  conclude  all  with  dire^ions  and  advices.  In  order  to  your 
keeping  of  your  garments  clean  ;  (i.)  Be  perfwaded  of  your 
own  utter  inability  to  keep  your  garments  clean  by  your  own 
power,  or  the  ftrength  of  created  grace ;  for  the  way  of  man  is  not 
in  himfelf :  It  is  net  in  man  that  walketh  to  direB  his  own  Jteps.  (2.) 
Take  care  that  ye  be  united  to  Chnfl  the  fountain  of  holinefs ;  for 
ye  do  but  wafli  the7Ir/;/c/)/^?2,while  ye  attempt  to  make  yourfelves 
clean  and  holy,  while  ye  grow  on  the  root  of  the  old  Adam.  Ye 
may  indeed  wadithe  outfideof  thecup  and  platter,  but  ye  will 
remain  filthy  flill  in  the  fight  of  God,  'till  ye  be  created  in  Chrifi:, 
the  true  root  of  f  an6liiicatlon :  Can  a  man  gather  grapes  of  thorns, or 


keeping    their    Garments    clean.  373 

fgsof  thiftlesl  the  tree  muft  be  good,  before  the  fruit  be  good. 
(3.)  Bcingunited  untoChrifl,  ye  muft  make  daily  ufeof  him  by 
faith.    Do  not  think  that  when  ye  havefirft  believed  in  Chrift, 
your  work  is  done  :  No,  your  life  muft  be  a  life  of  faith  ;  bv  £uch 
we  live,  by  faith  we  ftand,  by  faith  we  work,  by  faith  we  fight  ; 
and,  whatever  we  do  in  word  or  in  deed,  we  muft  do  all  in  the 
name  of  the  Lyd  Jefus.     Ye  muft  be  always  building  up  your- 
felves  in  the  holy  faith,  and  going  on  from  faith  to  faith;  and 
whenever  ye  have,through  infirmity,  or  the  prcvalency  of  temp- 
tation, defiled  your  garments,  be  fure  to  run  by  faith  unto  tihe 
bloodof  fprinkling,  that  ye  may  get  your  hearts  fprinkled  from 
an  evil  confcience.     (4.)  Set  God  continually  before  you,  and 
keep  up  the  impreflion  of  his  all-feeing  eye  on  your  fpirits,  Pfal. 
1 6.  8 .  1  have  Jet  the  Lord  always  before  me :  Becaufe  he  is  at  my  right- 
hand,  I  JJjall  not  be  removed.     (5.)  Be  much  in  viewing  and  medi- 
tating on  the  difmal  and  terrible  eftefts  of  fin,  how  it  did  caft  An- 
gels  out  of  heaven,  Jdam  out  o^Paradife,  and  brought  God's  curfe 
upon  all  his  pofterity  ;  how  it  brought  a  deluge  on  the  old  world, 
Sodom  and  Gomorrah  burnt  by  fire  and  brimftone ;  how  it  made  the 
€arth  to  fwallow  up  Korah,  Datban  and  Jbiram.    (6.)  If  ye  would 
keep  your  garments  clean,  O  then,  beware  of  going  to  the  utmoft 
length  of  chriftian  liberty  !  it  is  dangerous  to  come  too  near  God's 
marches.      We  fliould  take  heed  to  ourfelves,  even  in  the  ufe  of 
things  that  are  in  themfelves  lawful ;  many  things  are  lawful, buc 
every  thing  lawful  is  not  at  all  times  expedient.     Ye  fliouid  fliun 
every  appearance  of  evil ;  do  not  ftand  in  the  way  of  temptati- 
ons, or  occafions  of  fin ;  and,  in  particular,  take  care  to  avoid  e- 
.vil  company  :  For,  can  a  man  take  fire  in  his  bofoni,  and  his  clothes  not 
be  burnt  ?      (7.)   Beware  of  giving  your  confent  and  counte- 
nance unto  the  fins  of  others,-  for  hereby  ye  ftiall  be  partakers 
with  them  in  their  fins.     We  may  not  only  defile  our  garments 
by  perfonal  fins,  but  by  fins  of  others,  when  we  encourage  them 
in  an  evil  way,  when  we  alTent  or  confent  unto  them,  or  do  not 
faithfully  warn  and  reprove  them,  or  endeavour  to  reclaim  them. 
(8.)  Be  importunate  with  God  at  the  throne  of  grace  for  guidance 
and  direftion  :  For  iinlefs  the  Lord  keep  the  city,  the  zvatchinen  ivatcb 
in  vain ;  unlefs  his  grace  be  fufficient  for  us,  we  will  foon  be  carri- 
ed down  the  ftream  of  temptation  and  corruption  ,•  for  the  way  of 
man  is  not  in  himfelf :   And  therefore,  I  fay,  plead  hard  at  the 
throne,  that  the  Lord  would  keep  you,  who  keeps  the  feet  of  his 
faints;  and,  for  this  end,  plead  the  promifethat  he  has  made  to 
his  people,  ^cr.  32.  40.  I  will  make  an  cvcrlajling  covenant  with 
item,  that  I  will  not  turn  away  from  them,  to  do  them  good  j  but  I  will 

A  a  3  put 


374         '  Tbe    V7  ij^D    of    the   Holy    Ghost 
pia  my  fear  in  their  hearts^  that  they  fhall  not  defart  from  me.  Zech. 
lo.and  lad.  I  will  firengthen  them  in  the  Lord,  and  they  fhall  walk 
up  and  down  in  his  name,  faith  the  Lord. 


The  Wind  of  the  Holy  Ghost  blowing  upon  the 
dry  Boms  ifi  the  Valley  of  Vifion. 

Being  a    SERMON  preached  in  the  Tolbooth  Church  upon  a  Fail  before  the 
Sacrament  of  our  Lord's  Supper,  March  15.  171  5. 

By  the  Rev.   Mr.   Ebenezer  Erskine. 

E  z  E  K.  xxxvii.  9. 

Come  from   the  four  winds,    O  breath,  and   breathe  upon  thefe 

flain,  that  they  may  live. 

IN  the  beginning  of  this  chapter  the  Lord  in  a  vifion  brings  the 
prophet  Ezekiel  into  a  valley  full  of  dead  men's  bones,quite  dri- 
ed and  withered,  and  afks  him  the  queftion.  If  he  tho'tit  pofll- 
ble  for  thefe  dry  bones  to  live  ?  Thereby  intimating,  that  altho'  it 
was  a  thing  impofTible  with  men,  yet  it  was  eafily  effefled  by  the 
almighty  power  of  God  ;  and  to  convince  him  of  it,  he  commands 
the  prophet  to  fpeak  unto  the  dry  bones,  &  to  tell  them  in  his  name, 
that  he  would  make  the  breath  of  life  to  enter  into  them,  which  ac- 
cordingly is  done  ;  for  the  prophet  having  in  the  name  of  the  Lord 
called  upon  the  four  winds  to  breathe  upon  the  dry  bones,  immedi- 
ately life  enters  into  them,  and  they  come  together,  bone  to  his 
bone,  and  they  hved  and  flood  up  upon  their  feet,  and  became  an 
exceeding  great  army.  By  which  vifion  we  have  a  lively  reprefen- 
tation  of  a  threefold  refurredion  (as  a  late  commentator  Mr.  Henry 
very  well  obferves.  j  ( i .)  Of  the  refurreftion  of  the  body  at  the 
lafl  day,  and  general  refurreftion,  when  God  will  command  the 
earth  to  give  up  its  dead,and  tlie  fea  to  give  up  its  dead ;  and  vvhen, 
by  the  minidry  of  angels,  the  dufl  and  bones  of  the  faints  fhall  be 
gathered. from  the  four  winds  of  heaven,  to  v/hich  they  have  been 
festered.  Or,  [i.)  We  have  in  this  vifion.a  lively  reprefen ration 
of  the  refurreftionof  thefoul  from  the  grave  of  fin,  which  iseffeded 
by  preaching  or  pronhefyinu!:,as  the  inflrumental,and  by  the  power- 
ful influence  of  the  Spirit  of  the  Lord  as  the  principal  efficient  caufe 
of  it ;  and  the  wind  here  lpokenof,is  plainly  faidto  beunderfloodof 

'    "  the 


Blowing  upon  //>(?  d  r  y  B  o  n  e  s.  ^Jj 

the  Spirit,  "y.  14. 1  will  put  mySpirit  within  you^and  ye  Jhall  live.  Or, 
(^.)Wc  have  by  thisvifion  areprefentation  of  the  refurredionofthe 
church  of  God, from  the  grave  of  her  bondage  &  captivity  mBahylov^ 
under  which  they  were  at  prefent  detained.  And  this  indeed  is  the 
primary  and  immediate  fcope  of  the  vifion,  as  is  plain  from  the  ex- 
phcation  that  follows  it,  v.  11,  12,  13,  14.  However,  feeing  the 
deliverance  of  the  children  of  Ifraelout  of  their  BabyloniJIj  capti- 
vity, was  typical  of  our  fpiritual  redemption  purchafed  by  the 
Lord  Jefus  Chrifb  upon  the  crols,  and  in  a  day  ofpov/er  applied 
by  the  mighty  and  powerful  operation  of  the  Holy  Spirit  of  God  ; 
and  feeing  it  is  this  redemption  that  we  under  the  gofpel  are  princi- 
pally concerned  with,  therefore  I  fhall  handle  the  words  that  I 
have  read  under  this  fpiritual  fenfe  and  meaning. 

And  in  them  briefly  we  have,  i.  A  difmal  cafe  fuppofed,  and 
that  is  fpiritual  deadnefs.  The  people  of  God  they  were  not  only 
in  bondage  under  their  enemies,  but  likewife  their  fouls  were  at 
this  time  in  a  languifning  condition.     But  of  this  more  afterward. 

2.  We  have  a  blcflcd  remedy  here  expreft,  and  that  is  the  brea- 
things of  the  Spirit  of  the  Lord,  the  influences  of  the  Holy  Ghoft. 
Come  from  the  four  winds .^  0  I^reath,  &c.  Now  thefe  influences  of 
the  Holy  Ghofl  are  here  defcribed,  (i.)  From  their  nature,  held 
forth  under  the  notion  and  metaphor  of  wind .  Come  from  the  four 
winds,  O  breath.  There  are  three  elements,  by  which  the  opera- 
tions of  the  fpirit  are  held  out  to  us  in  fcripture.  Sometimes  they 
are  compared  unto  fire.  Mat.  3.  He  fJoall  baptize  you  ffpeaking  of 
C\\n^)  with  the  Holy  Ghoji,  and  with  fire.  Sometimes  they  are 
compareti  unto  water,  Ifa.  40.  3.  I  will  pour  water  upon  the  thirfty, 
and  foods  upon  the  dry  ground.  I  will  pour  my  fpirit  upon  thy  feed, 
&c.  Sometimes  the  influences  of  the  Spirit  are  held  forth  iinder 
the  metaphor  of  wind,  as  in  Cant.  4.  1 6.  Awake.,  O  north  wina^and 
come  thou  fouth,  and  bloiv  upon  my  garden.  So  here  by  the  wind, 
or  breath  here  fpokcn  of,  we  are  principally  to  underftand  the  Spi- 
rit •,  it  is  plainly  declared  to  be  the  Spirit  of  God  in  v-  14.  of  this 
chapter.  I  cannot  fland  to  fhew  you  the  grounds  of  this  metaphor. 
Wind,  you  know,  is  of  acleanfing,  cooling,  fructifying  nature  and 
virtue,  a6ls  freely  and  irrefiflibly.  It  is  not  in  the  power  of  man  to 
refill  or  oppofe  the  blowings  of  the  wind  -,  fo  the  influences  of  the 
Spirit  they  cleanfe  and  purify  the  heart  -,  they  allay  the  ftorms  of 
confciencc,  make  the  bones  -which  were  broken  to  rejoice  •,  they 
make  the  foul  to  grow  as  the  lily,  and  to  caft  forth  its  roots  like 
Lebanon  •,  they  render  the  foul  fruitful  like  the  garden  of  God  -, 
and  the  Spirit  adls  with  ^  fovereign  freedom  and  irrefiftible  cftica- 

A  a  4  cy. 


37^  The  Wind  of  the  Holy  Ghost 

cy,  as  ye  may  hear  afterwards.  But  (2.)  Thefe influences  of  the 
HolyGhoft,  they  are  defcribed  from  their  variety,  four  winds. 
Come  fromthe  four -ivijnds,  O  breath,  importing  the  manifold  influ- 
ences and  operations  of  this  one  and  eternal  Spirit.  Hence  we 
read  of  ihs  north  and  f out h  windyCcLnt.  4. 16.  and  of  the  feven  fpi- 
r'lts  that  are  before  the  throne  of  God,  Rev.  5.6.  (3 . )  'Hiefe  i'nlrlu- 
ences  are  defcribed  from  their  a61:ing  or  operation,  which  is  here 
called  a  breathing,  breathe  upon  thefe  flain.  By  the  a6]:ing  of  this 
almighty  wind,  our  natural  life  was  produced  and  formed.  Gen.  2. 
7.  We  are  there  told,  that  after  God  had  formedman  of  the  duft  of 
the  ground,  he  breathed  into  his  nofirils  the  breath  of  life,  and  he  became 
a  Jiving  foul.  Hence  is  that  of  Elihu,  Job  33.  The  Spirit  of  God 
hath  wade  me,  and  the  breath  of  the  Almighty  hath  given  me  life.  And 
it  is  by  theiniiuencesof  the  fame  Almighty  breath,  that  our  fouls 
are  quickened,  when  dead  in  trefpafles  and  fins,  and  our  fpiritual. 
life  is  formed  within  us.  But  then,  (4.)  Thefe  influences  are  de- 
fcribed from  the  end  and  effe6l  oJ&ijiifir' operation,  breathe  upon 
thefe  flain.,  that  they  may  live,  that  is,  that  the  dry  bones  may  be- 
come living  fouls,  that  out  of  thefe  Hones  children  may  be  raifed 
up  to  Abraham. 

Now,  from  thefe  words  thus  briefly  explained,  lonly  offer  yoti 
this  one  obfervation,  namely.  That  as  the  generality  of  a  church  and- 
people  in  covenant  ivith  God,  may  be  in  a  very  dead  and  languifliing 'con- 
dition as  to  their  fouls,  fo  the  breathings  and  influences  of  the  Holy  Spirit 
ef  God  are  ahfolutelynecefjary  for  their  revival.  This  is  theium  of 
what  I  intend  from  thefe  words,  Come  from  the  four  winds,  O 
breath,  and  breathe  upon  thefe  flain  that  they,  may  live. 
,_...  l"n  difcourfmgupon  this  do61rine,  I.  Ifliallfpeaka  little  unto' 
t7iis  deadnefs,  which  is  incident  unto  a  people  externally  in  cove- 
rant  with  God.  II.  Unto  the  influences  or  breathings  of  the 
wind  of  the  Holy  Ghofl-,  which  are  foabfolutely  neceifiry  in  or- 
der to  their  revival.  Ilf.  Touch  at  that  life  which  is  effe6led  by 
thefe  breathings.     IV.  I  fliall  make  application. 

I.  I  fay,  I  would  fpeak  a  little  unto  this  deadnefs,  which  is  inci* 
dent  unto  a  people  exiernally  in  covenant  with  God.  And  here- 
I  lliall  only  give  you  fome  of  its  kinds.  2.  Some  of  the  caufes  of  it- 
s'. Some  of  the  fymptoms  of  it. 

The  firfl  thing,  is  to  give  you  fome  kinds  of  deadnefs..  Kno\r 
then  in  general,. tba't  there  is  a  two-fold  death  ,•  one  is  proper  and! 
natural,  the  other  i&improper  and  metaphorical.  Death,  properly 
foc,illcd,isa  thing  fo  well  known,  that 'tis  needlefs  for  me  to  tell 
you  what  it  is ;  there  is  none  of  us  all,  bur  we  fliall  know  it  expe- 
rimentally within  alittle,  time  $'  for  it  is  appointed  for  every  man  on.ce: 


Blowing  upon  the  dry  Bones.  377 

to  die.  The  grave  is  a  houfe  appointed  for  all  living,  and  therefore 
withyuZ',  wemay  fjy  to  corrupt  ion,  Thou  art  our  father,  and  to  the 
'■Morm^  thou  art  our  brother  and  fijier.     But  this  is  not  the  death  I 
now  Ijpeak  of  ;  and  therefore,    2.  ThereisJdeath  which  is  im- 
proper or  metaphorical,  which  is  nothing  elfe  but  adifeafe  ordif- 
temperof  the  foul,  whereby  it  is  rendered  unmeet  and  uncapable 
forhoiy  and  fpiritualexercifes  ;  and  this  again  is  twofold,  either 
total  or  partial     (i.)  There  is  a  total  death  incident  imto  the 
wicked  and  ungodly,  who  are  flark  dead,  and  have  nothing  of  fpi- 
ritual  life  in  them  at  all :  Hence  Eph.  2.  i.  men  in  a  ftate  of  nature 
are  faid  to  be  dead  in  trefpajjes  andfuis^ih^t  is,  under  the  total  reign- 
ing power  of  fin,  in  the  gall  ofbitternefs^and  under  the  bond  of  iniquity^ 
without  God,  without  Chrift,  and  therefore  without  hope.     (2.) 
There  is  a  partial  death  incident  to  believers,  whom  God  hath 
raifed  out  of  the  grave  of  an  unrenev/edflate,  andin  whofe  fouls 
he  hath  implanted  a  principle  of  fpiritual  life;  and  this  partial 
death,  incident  to  believers,  confifls  in  amanifeft  decay  of  fpiri- 
ttial  principles  and  habits,  in  th^,  abating  of  their  wonted  life  and 
vigour,  and  aftivity  in  the  way  and  work  of  the  Lord  ;  their  faith, 
their  love,  their  hope,  and  other  graces  are  all  in  a  fainting  and 
]anguifliing  condition,  they  ly  dormant  in  the  foul,  hke  the  life  of 
the  tree  that  lies  hid  in  its  root  without  fruit  or  bloflbms  during 
thewinter-feafon  :  Such  deadnefs  as  this,  we  find  the  Lord's  peo- 
ple in  fcripture  frequently  complaining  of,  particularly  Ifa.  ^6.  3. 
Thefon  of  the  fir  anger  ^  that  has  joined  himf elf  to  the  Lord,  and  taken      - 
hold  of  his  covenant,  he  is  made  to  fpeak,  f  lying,  the  Lord  hath  tit-    <M 
t  er  ly  f epar  at  ed  me  from  his  people  :  And  the  eunuch  cries  out,  lama 
dry  tree,i\:herein  there  is  no  life  orfap ;  it  is  this  kind  of  Ipiritual  dead- 
nefs, incident  to  believers,  that  1  now  principally  fpeak  of.     The 
leaves  of  his  profelTion  may  in  a  great  meafure  be  withered,  the 
candle  of  his  converfation  mav  burn  dimly,  or  with  a  very  imper- 
feft light  :  Iheflameof his affe61:ions, his  zeal,  love  and  defire, 
inay,like  that  ofa  great  fire,  be  reduced  into  a  few  coals  and  cin- 
ders :  Theremay  be  a  great  intermifuon  or  formality  in  the  dif- 
charge  of  commanded  duty  ;  the  mind,  which  once  with  delighc 
and  admirationcould  meditate  uponGod  and  Chri(t,and  the  cove- 
nan,  t,  and  tilings  that  are  above^may  come  tol'ofe  its  relifli  of  thefe 
thing<J,and  to  dote  upon  the  tranfitory  fading  vanities  ofa  prefenc 
world.     The  common  gifts  of  the  Spirit,  thro' carnal  cafe,  and 
defc6t  of  employment,  ma'y  bein  a  great  meafure  blafted  ;  and;^, 
which  ii  worft  of  all,  the  Hiving  graces  and  fruits  of  the  fpirit  may 
^eome  to  be  wofuily  impaired  as  to  their  former  degrees  &  actings. 
But  now^  this  partial  dentil  of  believers  againa,  ic  is  twofold,  there 

^  ■ 


\ 


37g  The  Wind  of  the  Holy  Ghost 

is  a  deadnefs  which  is  felt  by  God's  people,  and  a  deadnefs  whicb 
is  not  felt;  gray  hah  s  are  here  and  there  upon  them,  fometimes,  artd 
they  do  not  behold  the^^.  I'he  Lord  was  departed  from  Samfon,  and 
hewijl  not,  Judg.  i6.  20.  But  then,  there  is  a  deadnefs  which  is 
felt,  when  God's  people  have  a  fenfe  of  their  deadnefs,  and  are 
lamenting  it  :  And  it  is  an  evidence  of  fpiritual  life,  or  of  fome 
revival,  when  theLord's  people  are  beginning  to  cry  out  with  the 
Church,  Pfal.  85.  <5.  fVilt  thou  not  revive  us  again,  that  thy  people 
way  rejoice  in  theel  Why  haft  thou  hardened  etir  hearts  from  thy 
fear  ?     Ifai.   63.  17.     But 

The  fecondihing  is  to  take  notice  of  fome  of  the  caufesofthis 
fpiritual  deadnefs;  I  fliall  only  name  them,  becaufe  your  time 
would  not  allow  me  to  enlarge,  iji  then,  Abftinence  or  negleit 
of  food,  you  know,  will  foon  bring  the  body  into  a  pining  languilli- 
ing  condition  ;  fo,  if  the  means  of  grace  be  not  diligently  improf 
ved,  ifwenegleftby  faith  to  apprehend  and  to  improve  Chrift', 
and  to  feed  upon  him,whofe  fleili  is  meat  indeed, and  whofe  blood 
is  drink  indeed,  the  fpiritual  life  of  the  foul  will  foon  languilli  and 
r^-  wither:  Hence  is  that  faying  of  Chrill,  Ja/j/i  6.  53.  Exceptyeeat 

fV/  the  flefl.i  and  drink  the  blood  of  the  Son  of  Man,  ye  have  no  life  in  you. 

2d,  Surfeiting  the  foul  with  fenfual  pleafure,is  another  great  caufe 
of  fpiritual  death,  Hof  4. 1 1 .  Whoredom,  and  imne,  and  new  wine, 
take  azvay  the  heart :  They  fuck  out  the  very  life  of  the  foul.  What 
is  the  reafon  why  many  profelTors  of  religion  have  lofl  their  won- 
\  ted  vigour  in  the  way  of  the  Lord,  and  are  in  fuch  a  languifliing 
V  condition  as  to  their  foul-matters  ?   the  plain  reafon  of  ic  is  this, 

mL  they  are  glutting  themfelves  with  the  pleafure'sof  fenfe.    If  Sam- 

^^  fon  do  but  lleep  in  Dalilah's  lap,  fhe  will  betray  him  into  the  hands 

of  the  Fhilijlines,  and  cut  the  locks  wherein  his  ftrength  lies ;  and 
when  hegoes  outto  (liakehimfelfas  at  other  times,  he  will  find 
his  ftrength  gone  away  from  him.  o^d.  Inactivity,  and  floth  in  fal- 
vation&generation  work,  is  another  caufe  of  fpiritual  deadnefs. 
Phy  ficians  obferve,  that  as  too  violent  exercife,  fo  too  much  reft,  or  a 
fcdentary  ivay  of  living,  is  prejudicial  to  the  health  of  the  body.  I'his 
holdsr^^Jfo  in  ipu'iruals ;  if  we  do  not  exercife  our  felves  unto  god- 
jlhef^nd  endeavour  to  abound  in  rhe  work  of  the  Lord,  the  fpi- 
ritual Ufe  v/ill  foon  languilli  and  dwindle  away ;  and  therefore,  let 
lis  not  be  /lot  If  id  in  bufinef,  but  fervent  in  fpirit,  ferving  the  Lord; 
and  'whatever  our  hand  fmdeth  to  do,  let  us  do  it  with  all  our  might. 
And  beware  of  reding  upon  empty  iviflies  and  defires  in  fpiritual 
matters, /or  thedefire  of  the  fothf.d  kills  him,  becaufe  is  hands  rcfije 
to  labour.  4th,  The  contagion  of  ill  example,  of  a  carnal  world, 
and  irreligious  relations,  has  a  fatal  influence  this  way ;  Ye  know 

'tis 


Blowing    upon    the    dry    Bones.  379 

.*cis  exceeding  dangerous  for  thefe  who  have  the/(?f^of  all  dKeafes 
in  them,  to  frequent  the  company  of  thefe  who  are  infefted  wicli 
the  plague  or pcjtilence.     A  Jofeph,  if  he  flay  ^ng  in  the  Egyptian 
court, will  learn  to  fwcar  by  the  life  of  Fharaohrli  is  true  indeed,  as 
fire  fometimes  burns  with  the  greater  vehemence  &.  cafts  the  greater 
heat  the  coliler  the  air  be,  fo  the  zeal&c  life  of  God's  people  is  Ibme- 
fimes  rather  quickened  by  beholding  the  wickednefsof  thefe  a- 
mong  whom  their  lot  is  cad,  as  Paul  among  the  Jthenians ;  but  if 
we  ihall  adventure  to  caft  ourfelvesinto  the/oaVfyofthe  wicked, 
without  a  fpecial  call  and  warrant  from  providence,  it  will  be  next 
to  an  impollibility  to  keep  ourfelves  free  of  the  contagion  ;  for, 
can  a  man  carry  fire  in  his  bofom,  and  his  cloaths  not  he  burnt ;  can  a 
man  'walk  upon  hot  coals ^  and  his  feet  not  be  burnt.     Evil  communicati- 
ons corrupt  good  manners.     $th.  Some  deadly  wound  in  the  foul, 
not  carefully  noticed,  may  be  thecaufeof  fpiritual  death.     You 
know,  a  man  may  die,  not  only  by  a  draught  of  poifon,  or  the  like, 
but  alfoby  the  cut  of  afword.     While  we  are  in  thewildernefs, 
welivein  thevery  midfbof  our  fpiritual  enemies,-  the  fiery  darts 
of  Satan  are  frying  thick  about  us ;  he  is  always  feeking  to  bruife 
the  believer's  heel,  going  about  feeking  to  devour;  and  not  only 
fo,  but  our  own  lufts  alfo  do  war  againft  the  foul,fo  that  we  cannot 
mifsto  be  wounded  thereby:  And  if  the  filth  and  guilt  of  thefe 
wounds  be  not  carefully  waflied  away  by  the  blood  and  Spirit 
of  the  Lord  Jefus  Chrifl,  they  cannot  mifs  exceedingly  to  im- 
pair the  fpiritual  life  and  health;  therefore  David,Rhtr  he  had 
been  wounded  by  murder  and  adultery,  is  fo  earneft  that  God 
would  wafli  andcleanfe  his  wounds,  and  purge  him  with  hyf^p, 
that  fo  the  joy  of  his  falvation  might  be  reflored  :  But  then,  6th, 
A  holy  God  has  fometimes  a  righteous  and  holy  hand  in  this  fpiri- 
tual death,  that  the  Lord's  people  are  liable  unto,  by  withdraw- 
ing and  fufpending  the  influences  of  his  fpirit  from  them  ;  for  as 
the  plant  and  herb  of  the  field  withers  and  languifhes  wiien  the 
rain  of  heaven  is  with-held  ,•  fo,  when  the  iniiuences  of  the  Holy 
Ghoft  are  fufpended,  the  very  fap  of  the  foul,  and  its  fpirituallife 
goes  away  ; .  and  the  Lord  with-holds  the  influences  of  his  Sp/ric 
for  many  reafons :  As,  ( i .)  He  does  it  fometimes  in  a  way  ofaxm 
ful  and  adorable  fovereignty,  to  fhew  that  he  is  not  a  debtor  unto 
any  of  his  creatures.     However,  becaufe  the  Spirit's  influences 
are  feldom  withdrawn  in  a  way  of  fovereignty,  'tis  ourjpart  to 
fearchand  tryif  confciencedo  not  condemn  us,  a^  having  a  fin- 
fiil  and  culpable  hand  in  it  ourfelves,     (2.)  Sometimes  he  does  it 
tt)  humble  his  people,  and  to  prevent  their  pride,  vvlych  make5  ■ 
him  to  behold  them  afar  off.     If  wc  were  always  under  tiie  lively 


♦ 


^ 


380  The  Wind  of  the  Holy  Ghost 

gales  and  influences  of  the  Spirit,  we  would  be  ready  to  miflake 
ourfclves,  and  in  danger,  with  Pauly  of  being  lifted  up  above  mea- 
fure,  when  he  was grrapt  up  into  the  third  heaven.  Upon  this  ac- 
count, fome  of  the  liiints  have  faid,  that  they  have  got  more  good 
fometimes  by  their  defertionthan  by  their  enlargement.  (3.) 
He  does  it  to  make  them  prize  Chrift,  and  fee  their  continual  need 
of  frefli  fupplies  out  of  his  fuhiefs.  He  lets  our  ciflerns  run  dry^ 
that  we  may  come  a-new  &  lay  our  empty  velFels  under  the  flow- 
ings  of  the  blelled  fountain  of  life,  that  out  of  his  fulnefs  we  may- 
receive,  and  grace  for  grace.  (4.)  He  does  it  fometimes  for  the 
trial  of  his  people,  to  fee  if  they  will  follow  him  into  the  wilder- 
nefs,  in  a  land  that  is  not  fown,  as  well  as  when  he  is  feeding  them 
with  fenfible  communications  of  his  grace  and  fpirit,to  fee  if  they 
will  live  on  him  by  faith,  when  they  cannot  live  by  fight  or  fenfe. 
(5.)  Sometimes  he  does  it  for  their  chaflifement,  to  correct 
them  for  their  iniquities;  and  this  indeed  is  the  mofl:  ordinary 
caufe  why  the  Spirit  of  the  Lord  isfufpended  and  withdrawn. 

I  have  not  time  to  enumerate  many  of  thefe  fins  which  provoke 
the  Lord  to  withdraw  his  fpirit.  I  fliall  only  mention  two  or 
three,  i.  Not  hearkening  to  the  motions  of  his  Spirit,  is  one 
great  reafon  why  the  Lord  withdraws  his  Spirit,  as  you  fee  in  the 
fpoufe.  Cant.  5.  There  Chrifi:  comes,  and  moves  and  calls  for  en- 
trance ;  the  fpoufe  flie  does  not  hearken  to  the  motion  ;  1  have 
pit  off  my  coat,  hoixifhalllpiit  it  on  ?  I  have  wafJjed  my  feet,  ho-iv/hali 
J  defile  thefn  ?  Whereupon  he  immediately  withdraws  and  leaves 
her,  as  ^.e  may  read  at  your  own  leifure.  2.  Lukewarmnefs  and 
fdWnality  in  the  difcharge  of  duty  is  another  caufe  of  it,  as  we  fee 
in  the  church  of  L^o^zVm,  it  made  him  to  fpue  that  church  out  of 
his  mouth*.  And  then,  3.  Proflituting  the  gifts  and  graces  of 
the  Spirit  unto  carnal,  felfiih  and  bafe  ends,  to  procure  a  name,  or 
make  a  fliew  in  the  world  :  This  is  aviiother  reafon  of  it.  4.  Sin- 
ning againfi:  light,  trampling  upon  the  belly  of  confcience,  as 
David  no  doubt  did  in  the  matter  of  Uriah  and  Bathpoeba,  whereby 
he  provoked  the  Lord  fo  far  to  leave  him,  that  he  cries  out,  Pfal. 

tCaft  me  not  out  ofthyfi^ht,  and  take  not  thy  Holy  Spirit  away  from 
•5.  Rarrennefs  and  unfruitfulnefs  under  the  means  of  grace, 
Jfa.s.  The  clouds  are  coimnanded  to  give  no  rain  upon  the  barren  vine- 
yard. \p{r\'d  then  6.  and  lajllyy  Their  not  liftening  carefully  to  the 
voice  6|Kwd  in  ordinances  and  providence  ;  this  is  another  Caufe 
of  it,  Pfafy^h.  #1,  12.  My  people  zvould  not  hearken  unto  my  voice, 
therefore  fs;ave  them  up  to  their  own  hearts  lujis,  and  they  walked  after 
tkek  couufels.  And  thus  ye  have  fome  of  the  caufes  of  this  fpiri- 
tiHaf;de«3[iitfs.    I  come  to 


Elov.'ING   upon  the   dry   Bones.  381 

The  third  thing,  which  was  to  give  you  fome  of  tli^-  fy  mpcums 
of  it  ;  and  would  to  God  they  were  not  too  vifible,  riie  and  com- 
mon in  the  day,  and  upon  the  generation  wherein  we  hve.    I  fliafl 
name  a  few  of  them  to  you.    i.  Wantofappe^te  after  the  oread 
and  water  of  life,  is  a  fymptom  of  fpiricual  deach.      You  know 
that  man  cannot  be  in  a  healthful  condition  that  loaths  his  food, or 
liaslofthis  appetite  after  it.    Alas.!  is  notthe  manna  of  heaven, 
that  God  is  raining  about  our  tent-doors  generally  loathed  ?  The 
great  truths  of  God,  which  fome  of  the  faints  have  found  to  be 
fvoceterthan  the  hony  from  the  hony-comb,  have  not  that  favour  and 
reliih  with  us  that  they  ought  to  have  ?  Are  not  fabbaths,  facra- 
ments,  fermons/aft-days  and  feaft-days  a  burden  to  many  among 
us ;  fo  that  if  they  would  but  fpeak  out  the  language  of  their 
hearts,  they  would  beready  to  joiniffue  with  thefe,  Mai.  i.  it,- 
JVhat  a  ivearinefs  is  this  ?  Whereas  the  foul  that  is  iira  lively  con- 
dition, is  ready  to  fay  of  the  word.  It  is  better  to  me  than  thonfands 
of  gold  and  filuer  ;  lejleemit  more  than  my  necejjary  food.     And  of 
ordindnc^Sj  I  love  the  habitation  of  thy  houfe,  and  the  place  ivhere  thy 
honour  dwelleth  ;  and  P/fl/.   84.  10.  One  day  in  thy  courts  is  better 
than  a  thoufand.     2.  I'ho'aman  have  fjmething  of  an  appetite, 
yei  if  he  do  not  grow  or  thrive  by  his/ijoj,  it  looks  fometlung  dan- 
gerous and  death-like.  The  thriving  C  hriftian  is  a  growing  Chrif- 
tiun .      7  hey  that  be  planted  in  the  houfe  of  the  Lord,fljallJloiiri/h  in  the 
courts  of  our  (jod.    1  'he  righteous /Jjall  hold  on  his  "^ay,  and  he  that  hath 
clean  hands  (Ijall  bejlronger  andflronger.     But  alas  !  is  it  not  quite  o- 
therwiie  with  t'->e  moil  pan '^  Many  are  going  backward  infleid 
of  h  rward,  as  it  is  {'nd  of-^erufaleni,L?Lm.  1.8.  Shefigheth  andgoetb 
back-ward.  j\ia}  we  not  cry  out  o^our  leannefs^our  leannefs,noi\\'\L\\'' 
ftanding  of  all  the  fattening  means  and  ordinances  that  we  enjoy. 
3.  Yeknow,  when  death  takes  a  dealing  with  a  perfon,  it  makes 
his  beauty  to  fade.   Ml^en  imth  rebukes  thou  doft  corretl  man  for  ini- 
quity^ thou  makcjl  his  beauty  to  confume  away  like  a  moth ;  pale  death 
luon  alters  the  ruddy  coumena.ice.     Perhaps  the  day  has  been, 
O  believer,  when  the  beauty  of  liolinefs  adorned  every  flep  of  thy 
converfaLion  ,•  thy  light  did  fo  fJjine  before  men,  that  f  hey  feeing  thy 
good'works,  could  not  hu: glorify  thy  heavenly  Father  ;  but  now  -dlj^ 
ihe  beauty  of  thy  converfation  is  fullied  and  ftained,  by  lying  2* 
mong  the  the  pots  of  fin  ;  this  fays,  that  fpiritual  dea  h  is  dealing 
with  thy  foul.     4.  Death  not  only  waltes  the  beauty,  but  the 
ftrength  alfo,  itrc/f/  12.  3.   The  keepers  of  the  houfe  do  trenible^  and 
the Jlrong  ?nen  do  bo'w,  upon  theapproaclies  of  thelctng  of  terrors. 
Now  fee,  if  your  wonted  ftrength  and  ability  to  perform  duty,  or 
to  refill  temptations,  be  not  abated.     Perhaps  the  day  h;|s  beeji^ 


# 


# 


5S2  The  Wind  of  the  Holy  Ghost 

when  iboti  could  have  faid,  with  PauU  Lord,  what  'wilt  thou  have  me 
to  {lo,  for  thro'  Chriftfirengthsnhigme  I  can  do  all  things  1  But  now, 
thou  arc  ready  to  iaint  at  the  very  thoughts  of  duty.  The  day, 
perhaps,  has'been,  when,  iho'  Satan,  that  cunning  archer,  did 
ilioot  fore  at  thee,  yet  thy  bow  did  abide  in  its  flrength,  and  the 
arms  of  thy  hands  were  madeftrong  by  the  mighty  God  of  Jacob ;  thou 
waft  in  cafe  to  beat  back  the  fiery  darts  of  Satan,  and  to  ftand  thy  , 
ground  againlt  the  corruptions  and  defections  of  the  day ;  but  now, 
like  a  dead  filli,  thou  art  carried  down  the  flream  :  Doth  not  this 
procl:!im  thy  foul  to  be  under  a  fad  decay  ?  5.  Death  waftes  the 
natural  heat  and  warmnefs  of  the  body  ,*  there  is  a  kindof  chil- 
nefsand  coldnefsthat  feizes  a  man  when  death  takes  a  dealing 
with  him  ;  To  it  is  ^.fign  of  a.  fpiritual  decay  d.nddeadnefs,  when 
wonted  zeal  for  God  and  his  glory,and  the  concerns  of  his  church 
and  his  kingdom,  is  abated.  Perhaps,  the  day  has  been,  when, 
with  Davidy  the  zeal  of  God's  houfe  did  in  a  manner  eat  you  up^  and  you 
preferred  Jerufakm  to  your  chief  joy ;  but  now,  you  are  almofl  come 
the  length  of  G(3///o's  temper,  to  care fornone  of  thefe  things  ;  indif- 
ferent, whether  the  work  of  God  in  the  land  fmk  or  fwim.  Lao- 
^/cffl'sdiflemperistoo  prevalent  among  us  at  this  day  ;  we  are 
iieithercoWnor/;of  in  the  things  of  God,  and  therefore  haverea- 
Ibn  to  fear,lefl  we  hefpewedoiit  of  God's  mouth.  The  day  has  been, 
when  your  fpirits  were  lifted  tip  in  prayer,  in  hearing,  in  commu- 
nicating, you  were  fervent  in  fpirit,  ferving  the  Lord  ;  you  could 
rejoice  to  work  righteoufnefs,  and  fay,  in  fome  meafure  v/ith  Da- 
ijid,  I 'will  go  unto  the  altar  of  God,  to  God  my  exceeding  joy  ;  but  now, 
allthis  holy  warmth  is  gone  in  a  great  meafure,  you  are  become 
formal  and  carelefs  in  the  concerns  of  God's  glory.  6.  A  dead 
man,  you  know,  cannot  move,  but  only  as  he  is  moved  from 
without,  in  regard  he  wants  a  principle  of  motion  within  ;  foitjs 
afign  of  fpiritual  death,  even  in  believers,  when  external  motives 
and  conliderations  have  a  greater  influence  upon  them  in  the 
duties  of  religion,  than  an  internal  principle  of  faith  and  love. 
When  the  believer  is  himfelf,  the  loveof  Chrift  conftrains  him 
in  every  dut^f ;  this  is  the  one  thing  he  defires,  that  he  may  behold 
'the  beauty  of  the  Lord,  and  enquire  in  his  temple  ;  but  when  any  fel- 
fifli  or  external  motive  fets  him  to  work,  it  is  a  fign  of  fpiritual 
death.     Other  things  might  be  added  ,•  butlhaflen  tofpeak  to 

ThQfecond  thing  propofed  in  the  method,and  that  was,to  fpeak 
a  little  unto  thefe  breathings  and  influences  of  the  Spirit  of  God, 
which  arc  abfolutely  neceilary  for  the  revival  of  the  Lord's  peo- 
ple under  deadnefs.  Come  from  the  four  winds,  0  breath,  and  breathe 
uponthefejlain,  that  they  may  live.  And  here,  I  would  i.  Clear  the 

nature 


Blowing    upon    the     dry    Bones.  3?J3 

nature  of  ihefc  influences  in  a  word  or  two.  2.  Speak  unto  the 
variety  of  thefe  influences,  four  winds.  3.  I'o  the  manner  of 
their  operation  upon  the  eletl,  they  arefaid  to  breathe  upon  thefs 
jiain.  4.  Speak  a  little  unto  rheneceflity  of  thefe  breathings.  5. 
To  the  feveral  fpecial  feafons  of  the  Spirit's  reviving  iniluence?. 

1  fear  your  time  will  cut  mefliorc  before  I  have  done  ;  but,  I 
fliall  run  thro'  thefe  particulars  as  quickly  as  poffible. 

The  firjl  thing,  is  to  clear  the  nature  of  thefe  breathings  or  influ- 
ences;  and  what  I  have  to  offer  upon  this  head,  you  may  take  in 
thefe  few  propofitions. 

Firjl  ihQU,  yefliould  know,  that  the  influences  ^nd  gifts  o^  iho 
Spirit  of  God  are  of  two  forts,  either  common  or  faving :  As  for  the 
common  influences  of  the  Spirit,  which  are  fometimes  bellowed 
upon  the  wicked  and  reprobate  world,  I  am  not  to  fpcak  of  thefe 
at  this  time  ;  all  I  Ihall  fay  about  them,  is  to  tell  you,  that  they  are 
given  in  common  to  the  children  of  men, /or  ^^//y/w^o/r/;^  (n^y- 
ftical)  bodyof  Chrift,  until  it  arrive  at  the  meafure  of  the  [iature  of  the 
fuhiefs  of  Chrift,  as  you  read,  Eph.  4.  and  therefore,  they  are  com- 
monly called  by  dWmQsdona  miniJlrantia,oY  miniflring  gifts;  al- 
tho'  they  have  no  faving  efficacy  upon  theperfoninwhom  they 
dwell,  yet  God,  in  his  holy  wifdom,  makes  ufeof  them  for  the 
good  of  his  church  in  general,  as  we  read,  Eph,  4.  And  a- 
nother  thing  that  I  would  tell  you  likewife,  concerning  thefe 
commoninfluences,  is,  that  they  are  of  an  exceeding  dangerous 
nature,  when  they  are  not  accompanied  with  faving  grace ;  the 
man  that  has  them,  is  like  a/Z'/p  having  large  fails,  and  but  little  or 
no  ballaft  at  all,  in  the  midfl  of  the  ocean,  and  therefore  in  danger 
of  being  fplit  in  pieces  againft  every  rock.  Mat.  7.22.  w\;  read 
of  fomc,  whohad  extraordinary  common  gifts,  they  prophefied 
inChrifl's  name, wrought  miracles,and  caft  out  devils  in  his  name, 
and  did  many  wonderful  works,  and  yet  Chrift  utterly  difowns 
them;  I  do  not  fpeakof  thefe  common  influences  now,  but  of 
fuch  as  are  faving  ;  and  therefore, 

A/^co«^propofitionis,that  the  Holy  Spirit  of  God,  confidered 
in  his  particular  oeconomy  in  the  work  of  redemption,  as  the  ap- 
plier  of  the  Redeemer's  purchafe,  is  the  author  and  efficient  caufe 
of"  all  favmg  influences ;  it  is  he,  I  fay,  that  prepares  and  difpofes 
the  foul  of  man  for  the  entertainment  of  the  things  of  God,  which 
are  not  received  nor  difcerned  by  the  natural  mind  ;  it  is  he  thac 
plows  up  the  fallow  ground  of  the  heart,  and  brings  inlhe  wilder- 
nefs,  and  turns  it  into  a  fruitful  field;  it  is  he  that  garniflics  the 
face  of  the  foul  with  the  faving  graces  of  the  Spirit,  thefe  are 
flow-crsof  the  upper  paradife,  therefore  Cd\kd  the  fruits  of  the Jpi- 

riu 


3?^.!.  The  Wind  of  the  Holy  Ghost 

r/>,  G.i'.  5. 12  2.  k  is  he  that  prefer ves,  cheriilies,  and  maintains 
them  by  renewed  influences ;  he chehihes  the  finoaking  flax,  and 
iitliil  turns  it  into  a  lamp  of  glory  in  heaven,  for  he  brings  forth 
judgment  unto  viftory. 

3.  Again,  ve  are  to  underftand,  thatthe  elect  of  God  are  th^  ■ 
fiibjecl;  recipient  of  all  faving  influences  of  the  Spirit  of  God  ;  i^ 
fay,chey  are  peculiar  only  unto  the  eleCl  of  God, and  to  them  only,-  ■: 
upon  their  converiion,  when  they  come  to  be  united  unto  Chrill ' 
as  members  of  his  myflical  body.    We  mull:  be  ingrafted  into  this, 
true  olive,  otherwife  we  can  never  partake  of  his  fap,and  receive 
out  of  his  fulnefs,  grace  for  grace.    That  thefe  influences  are  pe- . 
culiar  unto  the  eleft  of  God,  is  plain  from  Tit.  i.  i.   where  we 
read  of  the  faith  of  God's  e!e6t. 

4.  Thefe  influences  of  the  Spirit  are  given  for  various  ends  un- 
to the  eleft  of  God.  The  judicious  Dr.  OweUy  in  his  difcourfes  en 
the  fphit^  obferves,  that  thele  faving  influences  are  given  unto  the 
elect  of  God  for  regeneration,  unto  the  regenerate  for  fan6lifica- 
tion,  unto  the  fanftiiied  for  confolation,  and  unto  the  comforted 
Chriilian  for  further  building  up,  and  edification  and  eftablifli- 
ment,  until  they  arrive  at  perfection  in  glory  :  But  the  nature 
of  thefe  influences  will  further  appear  from 

The/cTo/iii  thing  propofed,  which  was  to  fpeak  a  little  to  the 
variety  of  thefe  influences  of  the  Spirit.  You  fee  they  are  diver- 
fified  here,  while  they  are  called  four  winds.  Come  from  the  four 
winds,  O  breath.  Theapoftle  tells  us,  that  there  arediverfities  of 
gifts  ami  operations,  hut  the  fame  fpirit,  i  Cor.  12.4.  And  we  read, 
as  I  was  telling  you,  of  feven  fpirits  that  are  before  the  throne, 
Rci).  I.  Here,  if  time  would  allow  me  to  enlarge,  I  might  tell 
you  that  the  faving  influences  and  breathings  of  the  Spirit  are  ei- 
ther primary,  fundamental,  and  abfolutely  necefliary  to  falvation, 
or  they  are  accumulative,  additional,  neceffary  only  for  the  belie- 
ver's comfort  and  well-being.  Some  of  thefe  influences  are  an- 
tecedent or  preparative  unto  converfion  ;  feme  of  them  are  re- 
genei  ating,  and  others  are  fubfequent  and  pon:erior  unto  regene- 
ration: But  I  fliall  not  fhand  upon  fuch  nice  diflinftions:  You 
may  take  a  few  of  them  in  the  order  following. 

I .  There  are  the  convincing  influences  of  the  Spirit,  John  16. 
^.fVhenheiscome,  he  imll  convince  the  '■joorldof  fin.  This  is  what  I 
conceive  we  are  to  underfl:and  by  the  north  'Z)y/«i,Cant.  4.  6.  which 
is  commonly  boifl:erous,  cold,  chill,  and  nipping.  Theele6t  of 
God,  by  nature,  ly  fafl:  aileep  within  the  fea-mark  of  God's  wrath, 
upon  the  very  brink  of  everlaftingruin,  CYyingpeace,  peace  to  them- 
/elves',  the  Spirit  of  the  Lord  comes  like  a  llormy  north-wind, 

blows 


Blowing  upon  the  dry  Bone?,  3g^ 

blows  hard  upon  the  Tinner's  face,  and  awakens  him,  breaks  his 
carnal  peace  andfecuricy,  brings  him  tohimfelf,  Jets  him  fee  his 
danger,  and  fills  him  with  remorfe  and  terror.  Hence //;?.  28-  17- 
the  hail  is  faid  to  fweep  down  the  refuge  of  lies  before  the  finner 
-come  to  fettle  upon  the  foundation  that  God  hath  laid  inZu'2. 
^A6ls  2.  37.  'tis  faid  they  ivere  pricked  in  their  hearts^  and  then  they 
cried  out,  Men  and  brethren,  'what  {hall  me  do  ? 

2.  There  are  the  enlightening  influences  and  breathin2;s  of  the 
Spirit.  Plence  he  is  compared  unto  eye-falve,  Rev.  3.  Te  have  re- 
ceived animation  from  the  Holy  One,  whereby  ye  k?iO'W  all  things,  ijoh. 
2.  We  read  IJ'a.  25.  7.  of  a  vail  and  face  of  a  covering  that  is 
fpread  over  all  nations.  The  wind  of  the  Holy  Ghofl;  muft  blow 
off  this  vail  of  ignorance  and  unbelief;  and  then  the  poor  finner 
comes  to  fee  a  new  world  of  wonders  that  he  never  faw  before,  a 
wonderful  great  God,  a  wonderful  Redeemer,  a  wonderful  cove- 
nant,  and  a  wonderful  holy  lavo :  Hence  we  are  faid  to  be  tranflat- 
ed  out  of  darknefs  into  a  marvelous  light.  The  Spirit  fearcheth  all 
things,  yea  even  the  deep  things  of  God.  And  i  Cor.  2. 12.  By  the 
Spirit  we  know  the  things  that  are  freely  given  us  of  God. 

3.  There  are  the  renewing  influences  of  the  Spirit.  We  are 
faid  to  be  faved  by  the  zvaflmg  of  regeneration,  and  reneiving  cf  the 
Holy  Ghofl, Tit.  3.5.  Plence  he  is  called  anew  «Sp/nV.'  He  renews 
the  will,  and  makes  old  things  to  pafs  away,  and  all  things  to  be- 
come new. 

4.  There  are  the  comforting  influences  of  the  i9/)/nV.  This  is 
the  fouth  wind,  as  it  were,  gentle  and  eafy,  and  refrefhing  ,•  and 
therefore  he  is  called  the  Co/zz/brffr  ;  and  indeed  his  confolations 
areflrong  confolations,  they  put  more  gladnefs  into  the  heart, 
than  ccrn,  wine  and  oil  in  abundance,  and  fill  the  foul  with  a  joy 
that  is  iinfpeakable  and  full  of  glory.     And  then 

5.  There  are  the  corroborating  and  ftrengthening  influences 
of  the  Spirit.  By  the  breathings  of  the  Spirit,  the  feeble  are  made 
like  D^'-j/V/,  and  as  the  angel  of  God  before  him  ,■  it  is  \\q  t\\?ii  gives 
power  to  the  faint,  and  increafcsjlrength  to  thcui  that  have  no  might ; 
'tis  by  him  that  worm  Jacob  is  made  to  thre/b  the  mountains,  and 
to  beat  them  fmall,  and  to  make  the  hills  as  chaff'.     And  then 

6.  There  are  the  drawing  and  enlarging  influences  of  the 
Spirit.  Drazv  me,  fays  the  fpoufe,  we  will  run  after  thee.  Hie  poor 
believer  lies  many  times, as  it  were  wind-bound, thac  he  is  not  able 
to  move  one  flep  in  the  way  of  the  Lord  ;  but  O  !  when  the  Spirit 
of  the  Lord  comes,  then  comes  liberty  and  enlargement  :  / 
will  run  the  'iy:Tj  of  thy  commandments,  favs  David,  when  thou  haft 
enlarged  my  heart,  Co  wit,  by  the  influences  0^  thy  Spirit.    He 

B  b  is 


58"6  The  Wind  of  the  Holy  Ghost 

is  like  oil  to  their  chariot-wheels,  and,  when  he  .comes^  they 
are  as  the  chariots  o^  Aminadabf  or  a"  willing  people. 

7.  There  arc  the  fin-mortifying  and  fin-killing  influences  of 
the  Spirit  :  PFe^  through  the  Spirit,  arefaidio  mortify  the  deeds  of  the 
body,  thatfo  we  may  live.  When  this  wind  of  the  Holy  Ghoft  blows 
upon  the  foul,  he  not  only  makes  the  fpices  to  revive,  but  he  kills 
the  weeds  of  fm  and  corruption,  making  them  to  wither  and  de- 
cay ,•  fo  that  the  poor  believer,  who  was  crying^  fVretched  maUf 
ivhat  Jballl  do  to  be  delivered  from  this  body  of  death  ?  is  made  fome- 
times  to  tread  upon  the  neck  of  thefe  enemies,  as  a  pledge  of  his 
compleat  vi6tory  at  lafl.     And  then, 

8.  '^I'here are  the  interceding  influences  of  theSpirit,  Rom.S^ 
2  6.  The  Spirit  maketh  interceffionfor  us  mth  groanings  that  cannot  be 
littered.  He  interceeds  in  a  phyfical  and  efficient  way  :  He  makes 
usto  wreftleand  pray  ;  therefore  he  is  called  the  Spirit  of  grace 
and  fuppUcation,  Zech.  12.  10.  He  fills  the  believer's  heart  and 
mouth  with  fuch  a  heavenly  rhetorick,  that  God  is  not  able  to 
withflandit  :  Hence  J^coZ?  had  power  with  the  angel,  and  pre- 
vailed, for  he  wept  and  made  fupplication  to  him.     And  then, 

9.  There  are  the  fealing  and  witneffing  influences  of  the  fpirit; 
heivitneffethwithourfpiritsthatwe  are  the  fins  of  God  ;  he  bears 
wicnefsof  the  glorious  fulnefs  and  fuitablenefs  of  Chrifl;  to  the 
foul  ;  the  Spirit  poalltejtify  of  me, ]o\\n  15.  And  he  is  faid  to  feal 
believers  to  the  day  ofredemption^^nd  his  feal  is  the  earnefl:  of  glory, 
Eph.  1 .  1 3 .  Te  arefealed  by  the  holy  fpirit  ofpromife,  which  is  the  ear- 
7iefl  of  the  inheritance  :  But  thefe  things  I  have  not  time  to  infiO: 
upon.     So  much  for  the  fecond  thing. 

The  third  thing  that  I  propofed  here,  was  to  fpeak  a  little  to  the 
manner  of  the  atling  or  operation  of  thefe  influences,  or  how 
is  it  that  this  wind  blows  upon  the  foul  ? 

I  anfwer,  i.  then,  the  wind  of  the  Holy  Ghoft  blows  very 
freely  ;  the  fpirit  a6ls  as  an  independent  fovereign,yoZ>«  3.  8.  It 
doth  not  fl:ay  for  the  command, nor  ftop  for  the  prohibition  of  any 
creature  ;  fo  the  breathings  of  the  fpirit  are  fovereignly  free  as 
to  the  time  of  their  donation,free  as  to  their  duration  and  continu- 
ance,free  as  to  the  meafure,&:  free  as  to  the  manner  of  their  work- 
inff.  And  then  2.  he  breathes  onthefuul  fometimes  very  fur- 
pnz'.ngly.  Ere  ever  I  zvas  aware,  fiys  the  fpoufe,  my  foul  made  me 
like  the  chariots  of  ylminadab.  Can  thou  not  feal  this  in  thy  expe- 
rience, believer,  that  fometimes  when  thou  hail  gone  to  duty  in  a 
very  heartlefs  and  lifelefs  condition,  perhaps  beginning  to  raze 
foundations,  and  to  fay  withZfon,  the  Lord  hath  for faken,  and  my 
God  bath  forgotten,  a  gale  from  heaven  has  iu  a  manner  furprized 

thee. 


Blowing  upon  the  dry  Bone?,  337 

thee,  and  fee  thee  upon  the  high  places  of  J^coZ^,  and  made  thee 
to  cry  with  the  fpoufe,  It  is  the  voice  of  my  beloved !  behold!  he  com- 
eth  leaping  upon  the  mountains ,  skipping  upon  the  hills :  -His  anger  en- 
dures but  for  a  moment ,  in  his  favour  is  life.  IVeeping  may  endure  for 
a  night,  but  joycomcth  in  the  morning.  3.  Thefe  breathings  and  in- 
lluences.of  the  fpiric  are  fometimes  very  piercing  and  peneirat- 
ing.  The  cold  nipping  north- wind,  ye  know,  goes  to  the  very 
quick.  The  fivord  of  the  fpirit  pierces  to  the  dividing  afunder  of  fo'il 
and  fpirit,  of  joints  and  marro'U),and  is  a  difcerner  of  the  thoughts  and 
intents  of  the  heart.  Wind,  you  know,  is  of  a  very  feeking,  pene- 
trating nature;  it  feeks  thro'  the clofeft  chambers ;  So  the  fpirir, 
which  is  the  candle  of  the  Lord,  fearcheth  the  loiver  parts  of  the  bel- 
ly ;  he  makes  a  difcovery  of  theie  lulls  and  idols  that  skulk  in  the 
fecret  chambers  of  the  heart.  4.  The  breathings  of  this  luf/zr/ are 
very  powerful,  ftrongand  efficacious,  who  can  oppofe  the  blow- 
ings of  the  wind  ?  Some  winds  have  fuch  a  mighty  force  with  them, 
that  they  bear  down,  overturn  and  overthrow  every  thing  that 
Hands  in  their  way ;  fo  the  Spirit  of  the  Lord  fometimes,  efpecially 
m  firft  converfion,  breaks  in  upon  the  foul  like  the  ruJJ.iing  of  a  migh- 
ty'wind,  as  he  did  upon  the  Apoftles,  breaking  down  the  llrong 
holds  of  iniquity, c^iYwg  to  the  ground  every  high  thought  and  tow- 
ering imagination  of  the  foul,  that  exalted  itfelf  againft  Chrift, 
with  a  powerful  and  triumphant  efficacy ;  He  mafters  the  darknefs 
of  the  mind,  the  contumacy  and  rebellion  of  the  will,  and  the  carna- 
lity of  the  affeftions,  the  enmity  of  the  heart  againfl  God ;  and  all 
the  fpiritual  zviickednejfesihcit  are  in  the  high  places  of  the  foul  are 
made  to  fall  down  at  his  feet,  as  Dagon  did  before  the  ark  of  the 
Lord.  5.  Although  he  a6l  thus  powerfully  andirrefifably,  yet 
it  is  with  an  overcoming  fweetnefs,  fo  as  there  is  not  the  Icafh  vio- 
lence offered  unto  any  of  the  natural  faculties  of  the  fou.';  for 
whenever  the  fpirit  comes  with  his  faving  injluences,  he  fweeiiy  0- 
vercomes  the  darknefs  of  the  mind ;  the  finner  becomes  a  vo/un- 
tier,  and  content  to  lift  himfelf  a  foldier  under  Chrift's  banne^r, 
Pfal.  100.3.  '^^^y  people  fJ:all  be  ivilling  in  the  day  of  thy  power.  I  sFo 
foonerdoesChriflby  his  Spirit  fay  to  the  Soul,  Follow  me,  but/V/z- 
viediately  theyarife  and  follow  him.  Behold  we  come  unto  thee,  for 
thou  art  the  Lord  our  God.  Then,  6.  There  is  fomething  in  thic 
breathing  of  this  wind  that  is  incomprehenfible  by  reafon.  Job.  ;^ . 
8 .  Thou  hearefl  the  found  thereof,  but  thou  cannot  tell  whence  it  comet  i\ 
or  whither  it  goes,  fays  Ch  rift,  fo  is  every  one  that  is  born  of  the  Spirit. 
There  is  fomething  in  the  operation  of  the  Eternal  Spirit,  and  his 
influences,  beyond  the  reach  not  only  of  natural,  but  of  fanilifi- 
ed  reafon .     Who  can  tell  how  the  bones  are  formed  in  the  womb  rf  her 

B  b  2  that 


388  The  Wind   of  the  Holy  Ghost 

that  is  zvitb  child ;  fo  far  lefs  can  we  tell,  how  the  Spirit  forms  the 
babe  of  grace  in  the  heart ;  how  he  preferves,  maintains  and  che- 
riihes  the  iiiioaking  ilax  tliat  is  not  quite  extinguiflied.  We  may 
in  this  cafe  apply  the  words  of  the  Pfalmift  in  another  cafe,  and 
fay,  Thy-ivayis  in  the  fea,  and  thy  path  in  the  great 'vmters,  and  thy 
footjleps  arenot  knoiim:  and  that  of  the  apoftJe,  IIoiv  iinfearchable 
are  his  judgments,  and  his  "jjayspajt  finding  out  !  7.  Thefe  influ- 
ences of  the  Spirit  are  fomctimes  felt  before  they  are  feen,  as  you 
know  a  man  will  feel  the  wind,  and  hear  it,  when  he  cannot  fee 
ic :  So  it  is  with  the  Lord's  people  many  times,  on  whom  the  Spi- 
rit breathes;  they /^'^Z  his  a6Ungs,  they  are  fenfible  that  he  has 
been  dealing  with  them  ,•  and  all  that  they  can  fay  about  it  is, with 
the  man  that  was  born  blind,  One  thing  Iknoiv,  that  whereas  I  -ivas 
blind,  yet  nozvlfee;  the  kingdom  of  heaven  comes  not  with  ob- 
fervation. 

The  fourth  thing  propofed,  was  to  fpeak  a  little  to  the  neceffity 
o^the[^ breathings.  And  here  I  fliall  iliew  (i.)  That  they  are 
neceffary.     (2.)  To  what  things  they  are  neceflary. 

(i.)  That  they  are  neceflary,  will  appear,  i.  From  theexprefs 
declaration  of  Chriil,  ^oh.  15.5.  JVithout  me  ye  can  do  nothing  ; 
that  is,  without  the  aid  and  influences  of  my  Spirit :  He  doth  not 
fay,  without  me  ye  cannot  do  many  things,  or  great  things,  buf, 
imthout  me  ye  can  do  nothing.  2.  It  is  evident  from  the  exprefs  ac- 
knowledgment of  the  faints  of  God  upon  this  head,  2  Cor.  3.  5. 
We  are  not  (fays  the  apoftle)  fufficient  of  ourfelves  to  think  any  thing 
of  ourfelves ;  but  our  fuffclency  is  of  God.  It  is  he  that  muft  work 
all  our  works  in  us  and  for  us.  3.  It  is  plain  from  the  earnefl:  pray- 
ers of  the  faints  for  the  breathings  of  this  wind.  Cant.  4.  1 6.  A- 
ivake, .  O  north  mnd,  come  thou  fouth,  and  blow  upon  my  garden.  Pfal. 
85.  6.  Wilt  tbou  not  revive  us  again,  that  thy  people  may  rejoice  in  thee. 
I'hey  are  promifed  in  the  covenant,  and  therefore  necefl^ary,  Jfa. 
44.  3 .  /  will  pour  waters  on  the  thirfty,  and  floods  upon  the  dry  ground : 
J  will  pour  my  Spirit  upon  thy  feed,  &c.  Ezek.  36.  27.  /  will  put  my 
Spirit  within  you,  and  caufe  you  to  walk  in  myjtatiites.  Now,  there 
i:>  not  a  mercy  promifed  in  the  covenant  that  can  be  wanting. 

i]in,fecondly,  To  what  are  thefe  breathings  neceffary?  lanf- 
wer,  they  are  neceflary.  i.  To  the  quickening  of  the  ele6l  of 
God,  when  they  are  fl:ark  dead  in  trefpajjes  and  fins.  Can  ever  the 
dry  hones  live,  unlefs  this  omnipotent  wind  blow  upon  them  ?  It  is 
Itrangc  to  hear  fome  men  that  profefs  Chriftianity,  talking  of  the 
pozver  of  their  own  wills  to  quicken  and  convert  themfelves  ,*  they 
inay  as  wellfay,  that  a  dead  man  may  take  his  grave  in  his  two  arms, 
and  lay  death  by  him,  and  waik,     No  man,  fays  Chrifl,  can  come  unto 

me. 


Blowing    upon    the    dry    Bones.  389 

me,  except  the  Father  who  hath  fent  me,  draw  him.  Oh,  what  a  dead 
weight  IS  the  finner,  that  a  whole  Trinity  muft  draw;  for  botli 
Father  and  Son  draws  the  finner  by  the  breathings  of  the  Holy 
Ghofl,  2.  Thefe  influences  are  necelTary  for  the  fuitable  dif- 
charge  of  every  duty  of  religion.  You  cannot  read,  you  cannoc 
hear,  you  cannot  pray  or  praife,  you  csipnot  communicate  to  any 
advantage,  unlefs  the  wind  of  the  Holy  Ghoft  blow  upon  you ;  it 
is  the  Lord  that  mufl:  enlarge  our  (leps  under  us,and  make  our  feet 
like  hinds  feet  in  the  ways  of  the  Lord.  3.  They  are  neceflary 
for  accomplifhing  our  fpiritual  warfare  againft  fin,  Satan,  and  the 
world:  We  will  never  be  able  to  combat  with  our  fpiritual  ene- 
mies, if  he  do  not  help  us ;  it  is  he  only  that  muH  teach  our  hands  to 
war,  and  our  fingers  to  fight,  fo  as  bows  of  ft  eel  may  be  broken  in  pieces 
by  us.  Without  the  Spirit  we  will  fall  before  every  temptation, 
likePfffr,  cur  fe  and  fwear,  that  we  never  knew  him.  4.  They 
arenecedary  to  the  exercife  of  grace  already  implanted  in  the 
foul.  As  we  cannot  work  grace  in  our  hearts,  fo  neither  can  we 
exercife  it  without  the  renewed  influences  of  the  Holy  Ghofl, 
Cant.  4. 1 6.  When  this  wind  blows,  then,  and  never  'till  then,  do 
the  fpices  flow  out.  Butlfliallnotfhandon  this,-  the  Spirit's  in- 
fluences are  necefl^ary  to  all  the  ufes  mentioned  upon  the  fecond 
head,  for  conviftion,  illumination,  renovation,  con folation,  en- 
largement, mortification  of  fin,  and  for  aflTurance  of  our  adoption. 
Tha fifth  thing  that  I  propofed  upon  this  head,was,  to  give  you 
fome  of  the  feafons  of  thefe  influences  of  theSpirit  ,•  for  the  wind, 
you  know,  has  its  feafons  and  times  of  blowing  and  breathing.  I 
Ihall  only  name  a  few  of  them  to  you. 

1.  The  Spirit's  reviving  influences,  they  blow  very  ordinarily 
in  a  day  of  converfion ;  this,  as  you  were  hearing,  is  a  feafon 
when  this  wind  breathes  on  the  foul,  Ezek.  36.  26.  When  God 
takes  away  the  fi:ony  heart,  and  gives  the  heart  of  flefli,  he  puts 
his  Spirit  within  them,  when  the  foul  is  firfi:  efpoufed  unto  Chrifi:. 
So  jer.  2.  2. 1  remember  thee,  the  kindnefsofthy  youth,  the  love  of  thine 
efi)Oufals,when  thou  went ejt  after  me  in  the  imldernefs^inalandwhich 
was  not  fown. 

2.  When  the  foul  has  been  deeply  humbled  under  afenfe  of 
fin  and  un  worthinefs ;  whenEphraim  is  brought  low  and  is  fmiting 
on  his  thigh,  acknowledging  his  fin  and  folly,  then  thefpirit  of 
the  Lord  comes  with  a  reviving  gale  upon  his  fpirit.  Is  Ephraim, 
fa\  s  the  Lord,  my  dear  [on,  is  he  a  pleafant  child,  ever  fmce  Ifpake  a- 
guinfi  him,!  doearne/t/y  re7nember  him  flill,  my  bowels  are  turned  for 
him,  I  will  fur  ely  have  mercy  on  him,  faith  the  Lord. 

3.  After  a  dark  night  of  def:rtion,  when  the  Lord  returns  a- 

B  b  3  gain. 


396  The    Wind    of    the    Holy     Ghost 

g^in,  it  is  a  time  of  fweet  influences.  After  Zion  had  been  crying. 
The  Lord  hath  forfaken  me,  my  God  hath  forgotten  me ;  immediately 
after  this  comes  a  fweet  gale  of  the  Spirit,  Can  a  woman  forget  her 
fucking  child,  that  [he  pwuld  not  have  cempaffion  on  the  Jon  of  her 
womb  ■?  yea,  [he  may  forget,  yet  •will  I  not  forget  thee. 

4.  Times  of  earneft  prater  and  wreftling ;  for  he  giveth  hisSpi- 
rit  to  them  that  ask  it.  This  is  agreeable  to  the  promife,£sj.37.37. 

5.  Times  of  ferioiis  meditation  are  times  of  {"wqqi  influences 
of  the  Spirit,  Pfal.  63.  3.  IVhen  I  remember  thee  upon  my  bed,  and 
meditate  upm  thee  in  the  night-ixiatches,  my  foul  is  fatisfied  as  with 
marrow  and  fatnefs,  and  my  foul  folio  wet  b  hard  after  thee. 

6.  Communion-days  are  fometimes  days  of  fweet  influences. 
Some  of  the  Lord's  people  can  atteft  it  from  their  experience, 
with  the  fpoufe.  That  while  the  king  fat  at  his  table  the  fpikenard  fent 
forth  the  fnell  thereof ;  and  when  they  fat  down  under  his  (hadow, 
they  found  his  fruit  fweet  unto  their  tafle.  He  brought  me  into 
the  banqueting- houfey  and  his  banner  over  me  was  love. 

7.  I'heday  of  death  has  fometimes  been  found  to  be  a  day  of 
fuchpleafantgalesoftheSpirit,  that  they  have  been  made  to  en- 
ter into  the  haven  of  glory  with  a  triumphanty^w^  in  their  mouth, 
faying,  Thanks  beunto  God  which  giveth  us  the  viSiory,thro'  our  Lord 
Jefiis  Chrijl.  Thus  David,  Tho*  my  hoiife  be  not  fo  with  God,  yet 
he  hath  made  with  me  an  everlafting  covenant,  ordered  in  all  things 
and  fure,  and  this  is  all  my  falvation  and  all  my  defire.  Thus 
Simeon,  &c.  thus  Paul,  &c. 

The  third  thing  in  the  text  and  do6lrine  to  be  fpoken  to,  is  the 
life  that  is  effe6ted  and  wrought  in  the  fouls  of  God's  ele6l  by 
thefe  influences  and  breathings  of  the  Holy  Spirit.  Your  time 
will  not  allow  me  to  enlarge  upon  this  ;  I  fliall  only  tell  you 
in  a  (q.\v  particulars  what  fort  of  life  it  is. 

I.  It  is  a  life  of  faith.  The  apofl:Ie  calls  it  fo.  Gal.  2.  The  life 
I  live  in  the  flepj,  is  by  faith  in  the  Son  of  God,  who  loved  me,  and  gave 
himfelf  forme.  And  the  jufl:  is  faid  to  live  by  faith:  The  man  is 
always  embracing  a  Redeemer,  and  the  fulnefs  of  the  Godhead 
in  him,  always  deriving  frefhfupplies  out  of  that  full  treafuryand 
flore-houfe.  2.  It  is  alife  of  jufl:ification;  the  law  pronounces 
acurfeagainftevery  one  that  doth  not  continue  in  all  things  that 
are  written  in  the  hook  of  the  law  to  do  them.  The  believer  gets  this 
fentence  of  death  canceird,iiow/.  8-  i.  Thereis  no  condemnation  to 
them  that  are  in  Chrijl  Jefus.  And  not  only  fo,  but  he  has  the  ever- 
lafling  riglueoufnefs  of  Immanuel  God-man  imputed  to  him, 
fo  that  with  aholy  boldnefs  he  may  challenge  juftice  &  challenge 
the  law  what  they  have  to  fay  again  ft  him,  as  theapoflle  doth, 

Rem. 


Blowing    tipon    the    dry    Bones.  5^t 

Rom.  8.33.  fVhocan  lay  any  thing  to  the  charge  of  God's  elect  ?  dec, 
3.  It  is  a  life  of  reconciliation  with  God,*  God  and  they  are  at 
friendihip,  which  follows  naturally  on  their  jutlification,  Rom.  5. 
I.  Being  jiijlificcl  by  faith^  we  have  peace  ivith  God.  God  doth  not 
retain  the  lealt  grudge  in  his  heart  againft  them,  and  he  and  they 
walk  together,  bccaufe  they  are  agreed^^jjhat  is,  they  have  fellow- 
lliip  one  with  another,  according  to  that,  i  J'oh.  i.  '^.  Ferily,  our 
fellozvfJjip  is  ivith  the  Father,  and  with  his  Son  Jefus  Chrijl.  4.  It  is  a 
hfeof  holinefs  and  fandlification  ;  for  the  Spirit  of  the  Lord  is  a 
cleanfing  and  purifying  and  renewing  Spirit ;  he  renews  the  foul 
after  the  image  of  God,  makes  the  heart,  that  was  a  cage  of  un- 
clean birds,  a  fit  temple  for  the  Holy  Ghoft  to  dwell  in  ;  he  gar- 
niflies  the  foul,  and  makes  it,  like  the  kings  daughter,  all  glorious 
mthin :  They  that  had  lien  among  the  pots,become  like  the  wings 
of  a  dove,  covered  with  filver,  and  her  feathers  with  yellow  gold. 
5.  It  is  a  very  pleafant  and  comfortable  life ;  and  no  wonder,  for 
his  name  is  the  Comforter ;  his  confolations  are  fo  flrong,  that  they 
furnifli  the  foul  with  ground  of  joy  in  the  blacked  and  cloudieft 
day,  Hab.  3.17.  T7;o'  the  fig-tree  /JmU  not  hlojfom,  neither  JImH  fruit 
be  in  the  vines,  the  labour  of  the  olive  [hall  fail,  and  the  fields  jhall 
yield  no  meat,  the  flocks  fhall  be  cut  off,  &c.  And  the  joy  that  he 
gives  is  deep,  your  heart  floall  rejoice ;  and  it  is  abiding,  your  joy 
JImH  no  man  take  from  you  ;  anditisfuch  as  cannot  be  made  lan- 
guage of,  we  rejoice  with  joy  unfpeakable  and  full  of  glory.  6.  It  is  a 
life  of  liberty  ,•  for  where  the  Spirit  of  the  Lord  is,  there  is  liberty. 
He  brings  us  into  the  glorious  liberty  of  the  fons  of  God.  Before 
the  Spirit  comes  with  his  faving  influences,the  man  is  in  bondage, 
in  bondage  unto  fin,  unto  Satan,  unto  the  law,  and  unto  the  curfe 
and  condemnation  of  God  ,•  but  the  Spirit  of  the  Lord  frees  us 
from  all  thefe :  Chrift,  by  his  Spirit,  fets  the  captives.of  the  migh- 
ty at  liberty,  and  delivers  the  prey  from  the  terrible.  7.  It  is  a 
hid  life.  Col.  3.  3.  Tour  life  is  hid  with  Chrift  in  God:  And  believers 
are  called  God's  hidden  ones,  P/?/.  83.  3.  The  fpring  and  foun- 
tain of  this  life  is  hid,  namely,  an  unfeen  Chrifl:,for  with  him  is  the 
fountain  of  life.  The  fubjeftofthis  life  is  hid,  even  the  hidden 
man  of  the  heart.  The  actings  of  this  life  are  hid,  and  the  means 
of  its  fupport ;  he  feeds  upon  the  hidden  manna  and  the  tree  of 
life,  which  is  in  the  midft  oftheparadife  of  God.  And  then  the  beau- 
ty and  the  glory  of  this  life  is  hid ;  for  the  kings  daughter  is  all  glo- 
rious within.  The  beauty  of  the  hypocrite's  life  lies  all  in  the  out- 
fide,  painted  fepulchres.  8.  It  is  a  heavenly  life,  they  are  made 
to  live  above  the  world  ;  Our  convcrfation  is  in  heaven^  fays  the  a- 
poftle.     They  look  onthemfclves  as  pilgrims  and  flrangers  on 

B  b  4  th« 


392  The  Wind  of  the  Holy  Ghost 

the  earth,  and  therefore  look  not  To  much  to  the  things  that  are 
feen,  and  temporal,  as  to  the  things  that  are  not  feen,and  eter- 
nal. With  Mofes,  they  have  arefpe&  totherecompenfe of  reward: 
Their  eyes  are  let  upon  the  land  that  is  very  far  otF,  and  the  king 
in  his  beauty.  9.  It  is  a  royal  life,  for  they  are  made  kings  andpriejis 
unto  God,  Rev.  i.  5.  T^?y  have  a  royal  kingdom,  of  which  they 
are  heirs ;  I  appoint  unto  you  a  kingdom,  fays  Chrift,  a  royal  crown^ 
a  croim  of  glory  which  fadeth  not  away.  They  (hall  have  a  royal 
throne  atlaft.  Rev.  3.  21.  royal  robes,  princely  attire,  the  gar- 
ments of  falvation,  a  royal  table  provided  for  them,  Ifa.  26.  6.  A 
feaji  of  fat  things,  afeaft  of  wines  on  the  lees,  of  fat  things  full  of  mar- 
row,  of  wines  on  the  lees  wellrefined.  A  royal  guard  continually  at- 
tending them,  the  angels  of  God  and  the  attributes  of  the  divine 
nature,£ffc.  10.  It  is  an  eternal  life,  ^0^.  17.  3.  This  is  life  eternal^ 
tj)know  thee  the  only  true  God,  and  J  ejus  Chrift  whom  thou  haft  fent. 
The  laving  knowledgeof  aGodinChrilt,  what  is  it  but  the  firfl: 
dawnings  of  eternal  glory  in  the  foul  ?  and  where  he  once  dawns, 
he  is  always  in  the  afcendant  until  the  mid-day  of  glory  come :  for 
his  goings  forth  are  prepared  as  the  morning. 

The  fourth  thing  is  the  ufe  of  the  doftrine;  and  waving  other 
ufesthat  might  be  made  of  thisdo6lrine,  I  fliallonly  improve ic 
by  way  of  examination  and  of  exhortation. 

The  firfl  ife  Ihall  be  of  triahnd  examination.  Oh,  try  firs,  whe- 
ther ornot  thefe  faving  influences  of  the  fpirit  did  ever  breathe 
upon  your  fouls,  yea  or  not;  For  yourmal,  I  (liall  only  fuggeft 
thefe  few  things. 

1.  If  thefe  breathings  ha.ve  blown  upon  thy  foul,  then  he  has 
blown  away  the  vail  and  face  of  the  covering  that  was  naturally 
upon  thy  mind  and  underftanding ;  he  has  given  you  other  views 
of  fpiritual  and  divine  things,  than  you  can  have  by  any  natural 
or  acquired  knowledge :  The  fpirit  of  the  Lord  is  called  a  fpirit  of 
wifdom  and  revelation,  Eph.  i.  becaufe  he  reveals  thefe  things  tq 
the  foul,  which  flefli&  blood  is  not  able  to  receive  or  underfland^ 
So  then,  has  the  fpirit  teftified  of  Chrift  unto  you?  Has  he,  who 
commanded  light  to  (liine  out  of  darknefs,  fiined  into  your  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Je- 
fus  Chrift,  and  as  a  fruit  and  confequent  of  this  ? 

2.  U  the  IVindoi  the  Holy  Ghofi  has  blown  upon  thy  foul,  he 
lias  blown  away  fome  of  the  filth  of  hell  that  did  cleave  to  thy  foul, 
and  has  transformed  thee  unto  his  own  image,  2  Cor.  3.  Beholding, 
as  in  a  glafs,  the  glory  of  the  Lord,  thou  art  changed  into  the  fame  image 
from  glory  to  glory,  even  as  by  the  fpirit  of  the  Lord.  If  you  h  a  ve  the 
fpirit,  the  fame  mind  willbeinyou  that  was  alfoin  Chrift  Je  fas  i  for 

he 


Blowing    upon    the    dry    Bones.  393 

he  that  is  joined  to  the  Lord  is  one  fpirit.  You  will  imitate  and  refem- 
ble  him  in  his  imitable  perfedlions,  in  his  holinefs,  meeknefs,  fclf- 
denial,  patience.  He  is  a  holy  God,  and  wherever  he  comes  he 
works  holinefs,  and  makes  the  foul  holy. 

3.  If  this  lym^'has  blown  upon  your  fouls,  then  it  has  driven 
you  from  your  lying  refuges,  and  made  you  take  fancluary  in 
Chrifl.  He  has  driven  you  from  the  law,  and  made  you  confent 
to  the  method  of  falvation  thro*  therighteoufnefs  of  the  fon  of 
God.  I  thro'  the  law,  fays  the  Apoflle,  am  dead  to  the  law,  that  I 
may  Jive  unto  God,  This  is  the  defign  of  all  the  Spirit's  influences, 
to  lead  finners  off  from  fin,oirfrom  felf,off  from  the  Iaw,that  they 
jnay  reft  in  Chrift  only. 

4.  If  ever  you  felt  any  of  the  reviving  gales  of  this  wind  of  the 
Spirit,  you  will  long  for  new  gales  and  breathings  of  it ;  and  when 
thefe  breathings  are  fufpended  and  withheld,  your  fouls  will  be 
like  to  faint,  as  it  were,  like  a  man  that  wants  breath ;  you  will 
pant  for  the  air  of  the  fpirit's  influences,  Yiko  David,  Pfal.  63.  My 
foul  longethfor  thee  in  a  dry  and  thirfty  land,  wherein  there  is  no  water  ; 
and  Pfal.  84.  2.  Myfoullongeth,  yea,  even  fainteth for  the  courts  of 
the  Lord ;  my  heart  andflefj  cry  out  for  the  living  God;  Oh,  for  ano- 
ther gale  of  his  fpirit  in  publick  ordinances. 

5.  If  you  have  felt  the  breathings  of  this  wind,  you  will  not  fnuff 
up  the  eaft- wind  of  fin  and  vanity.  Job.  4. 14.  IVhofoever  drinkcth 
oftheivater  that  IfJjall  give  him,  fJjall  never  thirft.  You  will  not 
ihirft  immoderately  after  the  things  of  time ;  no,  no,  you  will  fee 
them  to  be  but  mere  trafli  and  vanity.  You  will  chufe  the  better 
part  that  cannot  be  taken  from  you :  You  wiUfeek  things  that  are 
above,  where  Chrift  is  at  the  right  hand  of  God. 

6.  If  this  wW  has  blown  upon  thy  foul,  then  you  will  follow 
the  motion  of  this  wind;  you  will  not  run  crofs  to  this  winJ,hut  wi!l 
go  along  with  it;Imean,you  will  yield  yourfelves  unto  the  condu6l 
of  the  fpirit  fpeaking  in  his  word  ;  for  as  many  as  are  led  by  the  Spi- 
rit, are  the  funs  of  God.  But,  fay  you,  how  ihall  I  know  if  I  be  led 
by  the  fpirit  of  God?  lanfwer.  (i.)Tf  ye  follow  the  fpirit,  then 
you  will  not  fulfil  the  lufts  of  the  flefli ;  but,  on  the  contrary,  you 
will  ftudy  to  crucify  the  flefJj  with  the  affettions  and  hijls :  You  will 
be  ready  to  cut  oiT  your  right  hand,  and  to  pluck  out  the  right  eye 
fins  at  the  Lord's  command.  (2.)  I'hen  the  way  wherein  you 
walk  will  bea  way  of  holinefs,  for  heisafpiritof  fmctification, 
and  a  way  of  truth  ,•  for  the  fpirit  of  the  Lord  is  a  fpirit  of  truth, 
and  he  leads  into  all  truth.  A  way  of  uprip;htnefs,  I'f.  143.10.  Thy 
fpirit  is  good,  lead  me  into  the  landof  iiprighincfs.  .  (3.)  Ye  know, 
leading  imports  fpontaneity  and  willingnefs.     There  is  a  great 

diuerence 


3p  4-  77;?  Wind  of  the  Holy  Ghost 

'  difference  between  leading  and  drawing,  between  being  driven 
by  t  he  wind,  and  following  the  motion  of  the  wind.  Sometimes 
incked  the  wicked,  a  hypocrite,  a  natural  man,  by  a  flrong  north- 
wind  of  conviftion^may  be  driven  on  to  duty  through  the  force 
of  terror;  but  the  believer,  he  is  a  volunteer,  he  freely  yields 
himfelf  to  the  fpirit's  conduft :  Herejoices  to  work  righteoufneff, 
and  to  remember  God  in  his  ways ;  whenever  he  hears  the  fpiric 
wliifpering  in  his  ears  and  faying.  This  is  the  ixiay^  ivalk  ye  in  it,  pre- 
fently  he  complies ;  when  the  fpiritof  the  Lord  fays,  come,  he 
immediately  ecchos  back  again,  and  fays,5^/;o/i,  I  come  unto  thee, 
for  thou  art  the  LordmyGod.  Now  try  yourfelves  by  thefe  things. 

The  fecond  life  fliall  be  of  exhortation.  Is  it  fo,  that  the  influen- 
ces of  the  fpirit  are  fo  necellary  in  order  to  our  revival  ?  then  be 
exhorted  to  look  up  to  heaven,  and  cry  for  the  breathings  of  the 
fpirit.  O  firs,  will  ye  turn  the  words  of  my  text  into  a  prayer, 
and  fay,  Cow e  from  the  four  winds,  O  breath,  and  breathe  upon  thefe 
fain,  that  they  may  live.  I  might  enforce  this  exhortation  by 
many  motives,  I  iliall  only  name  them. 

Motive  I.  Confider,  firs,  that  fpiritiialdeadnefs  is  very  prevalent 
in  the  day  wherein  we  live.  There  is  a  great  multitude  of  dry 
hones  fcattered  up  and  down  our  valley  of  vifion ,  there  are  many 
that  carry  the  marks  of  a  deadly  leprofy  on  their  foreheads ;  their 
atheifm,  their  profanity,  irreligion,  and  other  grofs  abominations, 
plainly  declare  to  the  world,  that  they  are  fi;ark  dead  in  trejpajfes 
and/ins.  And  alas,  may  it  not  be  for  matter  of  lamentation,  that 
even  many  of  thefe,  who,  in  the  judgment  of  charity,  have  the 
root  of  the  matter,  the  principles  of  fpiritual  life,  are  yet  under  fad 
decays  of  the  life  of  grace.  Alas,  it  is  not  with  Scotland's  mini- 
fters  and  profelTors  as  once  in  a  day  it  has  been.  I  might  produce 
many  melancholly  evidences  of  this,  if  time  would  allow.  Re- 
member thefe  already  mentioned,  the  general  loathing  of  the 
word,  ^c. 

Motive  2.  Confider  the  eviUnd  danger  of  fpiritual  deadnefs.  The 
evil  of  it  will  appear,  ( i .)  If  ye  confider,  that  it  is  a  frame  of  fpirit 
direftly  crofsto  the  command  of  God.  God  commands  us  to  pre- 
fent  ourfelves  a  living  facrifice  unto  him ;  ^Lud  indeed  this  is  our  rea- 
fonablefervice,  Rom.  I2.  i.  Yea,  it  is  crofs  unto  the  very  nature  of 
God ;  for  God  is  a  fpirit,  Joh  .4.24.  and  they  that  worfhip  him,  mufi 
luerjljip  him  in  fpirit  and  in  truth.  (2.)  The  evil  and  danger  of  it 
appears  further  from  this,  that  it  unfits  the  foul  for  every  duty,and 
mars  our  communion  and  fellowfliip  with  God.  God  meets  the 
lively  chrifiian  in  the  way  of  duty,  thou  meet efl  him  that  rejoiceth 
andworkcth  righteoufnefs,ihofQ  that  remember  thee  in  thy  ways; 

but 


Blowing  upon  the  dry  Bones.  395 

but  for  the  man  that  comes  to  him  with  a  Laodke an, dea.d,  Yif'dtCs 
and  lulcewarm  frame  of  foul, he  will  not  hold  communion  with  that 
man  ,•  no,he  will  fpue  him  out  of  his  tnouth.  3.  It  opens  a  door  for  all 
other  fm,  and  renders  a  man  an  eafy  prey  unto  every  tempcatiofi. 
A  dead  man  can  make  no  manner  of  refinance,  he  is  carried  down 
the  ftream  without  oppofition.  Then,  (4)  it  lays  a  foundation  for 
fad  and  terrible  challenges  from  confcience.  David's  fpiritual 
deadnefs  brought  him  to  that  pafs  at  the  long  run,  that  he  is 
made  to  cry  out  of  broken  bones,  ^c. 

Motive  3.  Confider,  that  as  the  breathings  of  the  fpirit  are  necef- 
fary  for  every  duty,  fo  particularly  for  that  folemn  work  which 
you  have  before  your  hands,  of  commemorating  the  death  (f  the  ex- 
alted Redeemer.  1  might  here  let  you  fee,  how  the  influences  of 
the  fpirit  are  necelTary  for  every  part  of  your  work,  if  time  would 
allow.  Without  the  fpiric's  influences  of  light  you  can  never 
examine  your  felves  to  purpofe ;  it  is  the  fpirit  of  the  Almighty  that 
givetb  underjtanding,  howtofearchout  themyfteryof  iniquity  in 
the  heart,  which  is  deceitful  above  all  things,  and  defperately  wicked. 
And  then  without  the  fpirit  you  cannot  mourn  for  lin  ,•  for  it  is  the 
kindly  influences  of  the  fpirit  that  thaws  the  heart  into  evange- 
lical tears,  Zech.  12.  10.  Without  the  fpirit  you  cannot  difcern 
the  broken  body  of  a  Redeemer,  for  it  is  the  fpirit  that  teftifies 
of  Ctirift.  I  will  pour  the  fpirit  of  grace  on  the  houfe  of  Ddv'id,  and 
inhabitants  o/'Jerufalem,*  and  then  follows,  They  /ball  look  unto  me 
whom  they  have  pierced,  and  they  foall  mourn  for  him.  In  a  word,  you 
cannot  exercife  any  grace,  you  cannot  wreftle  in  prayer,  you 
cannot  have  any  right  views  of  the  contrivance  of  redempti- 
on, you  cannot  take  hold  of  God's  covenant,  or  improve  any 
promife  of  the  covenant,  without  the  fpirit. 

Motive  4.  Confider  the  excellency  of  thefe  influences  of  the  fpirit. 
I.  They  blow  from  an  excellent  corner  and  original ;  the  Holy 
Ghoft  is  the  author  of  them,  and  you  know  he  proceeds  from  the 
father  and  ihefon ;  fo  that  a  whole  trinity,  as  it  were,  convey  them- 
felves  with  thefe  Z'r£'^?^i«|-j-.  2.  They  are  the  purchafe  of  a  Re- 
deemer's blood,  and  therefore  excellent.  There  is  not  the  leaft 
grace,  or  the  leafl- gale  of  the  fpirit  that  is  given  to  believers,  but 
itcoflChrifltheZ^/oor/  of  his  heart',  he  purchafed  grace  as  well  as 
glory.  3.  Thefe  influences  ofthe  fpirit, as  it  were,fupplyChrifl:'s 
room  while  he  is  in  glory.  And  truly,  firs,  I  may  fafely  fay  it  upon 
fcripture  warrant,  that  the  prefenceof  the  fpirit  with  believers 
upon  earth  is  a  greater  bleffing  than  the  mere  bodily  prefenceof 
Chrift ;  and  therefore  Chrifl;  tells  his  difciples  by  way  of  comfort, 
Joh.  16.  If  I  go  not  away,  the  comforter  ivill  not  come  j    but  if  I  go  a- 


596  The    Wind     of    the    Holy     Ghost 

way,  Iivillfemlhim.  As  if  he  had  faid,  when  I  am  gone,  the  fpi- 
ricwillbe  poured  out  from  on  high,  which  is  far  better  for  you 
than  my  bodily  prefence.  4.  Thefe  breathings  of  the  fpirit  are 
pledges  of  glory,  the  earneft-penny  of  the  inheritance,  £p/;.  1.13. 
Jfterthat  ye  believed,  ye  were  fealed  with  the  holy  fpirit  of  promife, 
which  is  the  earnejl  of  our  inheritance.  5.  Their  excellency  appears 
from  the  excellent  effe6ls  that  they  produce  upon  the  foul  ,•  they 
beautify  the  foul  on  whom  they  fall,and  make  it  like  a  field  which 
the  Lord  hath  blefled  ;  they  render  the  ^ou\  fruitful  in  every  good 
word  and  work,  Hof.  14.  5.  /  will  be  as  the  dew  unto  IfraeL  And 
what  follows  ?  They  /hall  grow  as  the  lilly,  and  caft forth  their  roots  as 
Lebanon.  If  a.  44.  3,4.  I  will  pour  water  upon  him  that  is  thirfty, 
and  foods  upon  the  dry  ground:  I  will  pour  my  fpirit  upon  thy  feed,  and 
my  blefjing  upon  thy  offspring;  and  then  follows,  •^.  4,  They/hall 
fpring  up  as  among  the  grafs,  as  willows  by  the  water-courfes. 

Ouejt.  What  advice  or  counfel  do  you  give  in  order  to  our  ob- 
tainmg  or  recovering  the  enlightning  and  reviving  gales  of  the  fpi- 
rit? Anf  Be  fenfible  of  your  deadnefs,  and  mourn  over  it;  for 
the  Lord  comforts  them  that  mourn  in  Zion  ,•  he  will  give  them  beauty 
forafjjesy  the  oil  of  joy  for  mournings  and  the  garment  of  praife  for  the 
fpirit  of  heavinejs.  And  then  follows,  They  flmll  be  called  trees  of 
right eoufnefs,  the  planting  of  the  Lord,  that  he  may  be  glorified^  Ifa. 
61.2,  3. 

2.  Be  much  upon  themountof  divine  meditation,  for  here  it  is 
that  the  fpirit  of  the  Lord  breathes-  While  I  was  fnufing,  the  fire' 
burned^  fays  David,  Pfal.  39.  23.  Pfal.  63. 5,  6.  While  1  meditate  on 
thee  in  the  night-watches y  my  foulJJjall  be  fatisfi^d  as  with  marrow 
andfatnefs. 

3.  Cry  mightily  unto  God  for  theie  influences,  that  he  would 
pour  down  his  fpirit  from  on  high  ;  for  if  ye  being  evil  (fays  Chrift) 
know  how  to  give  good  gifts  unto  your  children,  how  much  more  will  not 
your  heavenly  Fat  her  give  his  fpirit  unto  them  that  ask  him,  Luk.  1 1 . 1 3. 
Plead  the  promifes  of  the  new  covenant  :  and  particularly  be 
much  in  pleading  this  abfolute  promife  of  the  fpirit,  Ifa.  44.  3.  / 
will  pour  water  upon  him  that  is  thirfly,  and  floods  upon  the  dry  ground. 
I  will  pour  my  fpirit  upon  thy  feed,  &.C.  Ezek.  36.  27.  /  will  put  my 
fpirit  within  them,  and  caufe  them  to  walk  in  my  ftatutes.  But  ftill  re- 
member, firs,  that  thefe  promifes  are  to  be  managed  by  the  pray- 
erof  faith.  Weare  to  turn  God's  promife  into  prayers;  foritis 
added,  f.  37,  For  thefe  things  will  I  be  enquired  of  by  the  houfe  of 
Ifrael,  to  do  it  for  them. 

4.  Make  confcience  of  waiting  on  him  in  all  the  duties  and  or- 
dinances of  his  appointment,  particularly  the  preaching  of  the/ 

word  ; 


Blowing    tipon   the    dry    Bones.  357 

Word  i  and  beware  ofalegalframeofipirit  in  your  attending  upon 
thefe  ordinances,  as  if  thereby  you  could  merit  any  thing  at  God's 
hand,  or  as  if  God  were  obhged  to  you  for  what  you  do  this  way  •, 
for  ive  receive  thefpirit^  fays  the  Apoflle,  -not  by  the  'uoorks  of  the  law, 
hut  by  the  hearing  cf  faith.  Gofpel-ordinances  are  the  ufual  chariots 
in  which  the  fpirit  rides,  when  he  makes  his  entrance  at  firft,  or 
when  he  returns  into  the  foul  after  abfence. 

5.  Study  to  have  union  ivith  Chrifl ;  for  it  is  upon  them  that  arc 
in  Chrift,  that  the  Spiritof  God  and  of  glory  refts.    He  that  is  join- 
ed to  the  Lord  is  one  fpirit  with  him.     The  oil  of  gladnefs  that  was 
poured  upon  the  head  of  our  exalted  Aaron   runs  doivn  upon  the 
Jlirts  of  his  garments,  upon  every  member  of  his  myftical  body. 

The  Grones  of  Believers  under  their  Burdens. 

Being  a    SERMON  preached  in  the  Tolbooth  Church  upon  a  Fall  before  the 
Sacrament  of  our   Lord's  Supper,    OBober    z-j.    1720. 

By  the  Rev.   Mr.   Ebenezer  Erskine. 

2  C  o  R.  V.  4. 

TVe  that  are  in  this  tabernacle  do  grone,   being  burdened. 

IN  the  firft  verfe  of  this  chapter,  the  Apoftle  gives  areafon  why 
he  and  others  of  the  faints  in  his  day  did  endure  perfecudon  for 
die  caufe  of  Chrift,  with  fuch  an  unfliaken  conftancy  and  holy 
magnanimity.  He  tells  us,  that  they  had  the  profpe6b  of  better 
things,  the  lohd  and  well-grounded  hope  of  a  happy  immortality 
to  follow  upon  the  dilTolution  of  this  clay- tabernacle  of  the  body. 
Ye  need  not  wonder,as  if  he  would  have  faid,tho'  we  cheerfully  and 
willingly  undergo  the  fliarpeft  trials  for  religion  :  For  ive  know^  that 
if  the  earthly  houfe  of  this  tabernacle  were  diffolved,  we  have  a  build- 
ing of  God,  an  houfe  not  made  with  hands,  eternal  in  the  heavens. 
When  the  poor  believer  can  fay,  with  David,  I  fhall  dwell  in  the 
houfe  of  the  Lord  for  ever,  he  will  be  ready  to  join  ifftie  with  the  fame 
holy  man,  Thd"  I  walk  thro'  the  valley  of  thefhadow  of  d.eath,  I  will 
fear  no  evil.  Yea,  fo  far  is  the  apoftle  from  being  damped  ordif- 
couraged  at  the  tho'ts  of  death,  that  he  rather  invites  it  to  do  its 
office,  by  ftril<ing  down  the  clay- tabernacle,  that  his  foul  may  be  at 
liberty  to  afcend  to  thefe  manfions  of  glory,  tliat  his  bleffed  friend 
and  elder  brother  hath  prepared  for  him  above,  v.  2.  In  this  we 
grone  earnefily,  dcfiring  to  be  clothed  upon  with  our  houfe  which  is  from 

heavm> 


398  The    Grones    of    Believers 

heaven.  He  knew  very  well,  that  when  he  fliould  be  {Irip'd  of 
".this  mortal  body,  hefliould  nocbefound  naked,  as  it  is,  i^.  3.  but 
'  clothed  'uoith  a  robe  of  glory  and  immortality.  An  d ,  in  th  e  verfe  read, 
hegivesareafon  why  he  was  fodefirous  to  change  his  quarters ; 
and^'tis  drawn  from  the  iineafinefsandinconveniency  ofhispre- 
fcnt-lodging,  while  cooped  up  in  this  clay-  tabernacle,/^^  that  are 
in  this  tabernacle,  fays  he,  do  grone,  being  burdened. 

In  which  words,  we  may  briefly  notice  the  believer's  prefent 
lodging  or  habitation;  he  is  in -z  tabernacle.  2.  Hismelancholly 
difpofition  ;  he  is  groning.  3 .  The  caufe  or  reafon  of  his  grones ; 
being  burdened. 

1.  I  fay,  we  have  an  account  of  the  believer's  prefent  lodging 
orhabitatfon;  he  is  in  this  tabernacle.  By  the  tabernacle  here, 
we  are  to  underftand  the  body,  fo  called,  becaufe  it  is  a  weak,  mo- 
veable fort  of  habitation ;  (as  we  may  hear  more  fully  afterwards) 
The  indweller  of  this  lodging  is  the  noble  foul,  which  is  faid  to  be 
in  this  tabernacle,  while  it  is  in  an  embodied  flate;  fo  that  the 
meaning  is,  We  thafare  in  this  tabernacle ;  that  is,  we  that  are  liv- 
ing in  the  body. 

2.  We  have  the  melancholy  difpofition  of  the  poor  believer, 
while  in  this  lodging  ,•  he  grones.  The  word  in  the  original, — 
rendered,  to  grone,  we  find  taken  in  a  threefold  fenfe  in  fcripture. 
ijl,  It  is  an  cxpreifion  of  grief,  Heb.  13. 17.  Obey  them  that  have 
the  rule  over  you,  that  they  may  give  their  account  of  you,  not  -ivitb  grief; 
or,  as  it  may  be  rendered,  Jiot  zvith  grones.  It  is  the  fame  word 
that  is  here  ufed.  There  is  nothing  more  ordinary,  when  a  per- 
fon  is  burdened  and  prefixed  in  fpirit,than  to  give  vent  to  the  heart 

^  in  fobs  and  grones ;  and  thus  fhands  the  cafe  with  the  Lord's  peo- 
'  pie  many  times,  while  in  the  tabernacle  of  the  body.  2dly,  It  is 
fometimes  an  exprefiTion  of  difpleafure,  ^a?n.  5. 9.  Grudge  not  one 
againfi  another.  It  is  the  fame  word  that  is  here  rendered  to  grone  ; 
"  and  fo  it  imports  that  the  believer  is  diflatisfied  with,or  difaffefted 
to  his  prefent  quarters ;  he  does  not  like  it,  in  comparifon  of  the 
better  habitation  that  he  has  in  view,  ^dly.  It  is  fometimes  ta- 
ken as  an  exprefiion  of  ardent,paflionate  and  earneft  defire :  Thus 
the  word  is  taken  in  the  2d  verfe  of  this  chapter.  In  this  we  grone 
earnejily,  defiring  to  be  clothed  upommth  ourhoufe  ixihich  is  from  hea- 
ven. I  lliall  not  exclude  any  of  thefe  fenfes  from  the  apoftle's 
fcope  in  thefe  words. 

3.  In  the  words  we  have  the  caufe  or  reafon  of  the  believer's 
grones,  being  burdened.  Many  a  weary  weight  and  heavy  load 
has  the  believer  hanging  about  him,  while  palling  thro'  this  valley 
of  Baca,  which  made  him  to  go  many  times  with  a  bowed-down 

back.  ; 


under    their    Burdens.  399* 

back.   Whatthefe  weights  and  burdens  are,  ye  may  hear  more 
fully  afterward. 

The  obfervacion  I  offer  from  the  words,  is  this,  That  believers 
are  many  times  kirdened,  even  imto  groning,  zdjile  in  the  clay- taberna- 
cle of  the  body ;  we  that  are  in  this  tabernacle  do  grone  being  bur- 
dened. 

The  method  I  fhall  obferve  in  handling  this  doclrine^  is,  i.To 
give  you  fome  account  of  the  believer's  prefent  lodging  ,•  he  is  in 
a  tabernacle.  2.  Of  the  believer's  burdens  in  this  tabernacle.  3. 
Of  his  grones  under  thefe  burdens.  4.  Conclude  with  fome  im- 
provement of  the  whole. 

I.  ThQfirJl  thing  is,  To  give  you  fome  account  nf  the  belie- 
ver's prefent  lodging  while  in  the  body  ,•  and  there  are^thefe  two 
or  three  things  that  I  remark  about  it,  which  I  find  in  the  text 
and  context. 

1.  Then,  1  find  it  is  called  a  hoiife  in  the  firft  verfe  of  this  chap- 
ter ;  and  it  is  fitly  fo  called,  becaufe  of  its  rare  and  curious  flruc- 
ture  and  workmanfliip,  Pfal.  139.  14,  15.  Iwill  praifc  thee,  for  I 
am  fearfully  and  ■ivondcrfully  made ;  marvellous  are  thy  works,  and  that 
my  foul  knoweth  right  well.  My  fubftance  was  not  hid  from  thee,  when- 
I  was  made  in  fecret,  and  curioufly  wrought  in  the  lower  parts  of  the 
earth.  The  body  of  man  is  a  wonderful  piece  of  architc6lure,  the 
skill  and  wifdomof  the  great  Creator  is  wonderfully  difcovered 
therein ;  it  is  fet  up,  as  it  were,  by  line  and  rule,  in  fuch  exa^fl  or- 
der, that  the  moft  curious  piles  and  edifices  in  the  world  are  but  a 
chaos  or  mafs  of  confufion,  when  compared  therewith.  Take  a 
clod  of  duft,  and  compare  it  with  the  flefli  of  man,  unlefs  we  were 
inflirudled  of  it  before  hand,  we  would  not  imagine  it  to  be  one 
and  the  fame  matter,confidering  the  beauty  and  excellency  of  the 
one  above  the  other ;  which  evidently  proclaims  the  being,  pow- 
er and  wifdom  of  the  great  Creator,  who  made  us  and  not  we  our- 
felves,  and  who  can  fublimate  matter  above  its  firfl  original. 

2.  I  remark,  concerning  the  believer's  prefent  lodging,  that 
however  curious  its  flrufture  be,  yet  it  is  but  a  houfe  of  earth  ; 
therefore  called  in  the  fii  ft  verfe,  an  earthly  houfe:  Anditisf  ^jcf- 
pecially  inathreefoldrefpeft;  I.  In  refpeft  of  its  original,  it  is 
made  of -earth.  It  is  true,  all  the  elements  meetin  the  body  of 
man, fire,  earth,  water  and  air;  but  earth  is  the  predominant  ; 
And  therefore,  from  thence  he  is  fiid  to  have  his  rife,  Job  4.  19, 
He  dwells  in  houfe s  of  clay,  and  bis  foundation  is  in  the  dift.  Whate- 
ver be  the  beauty,  ftrcngth,  fi:ruftureor  high  pedigree  of  men  ; 
yet  as  to  their  bodies,  they  claim  no  higher  extra6t  than  the  dufl 
of  the  earth.    2.  It  is  a  houfe  of  clay,  in  rcfpeic  of  the  means  that 

fupport 


40O  The    Grones     of    Believers 

fupportic;  it  flands  upon  pillars  of  duft :  For  the  cotti,  wine  and 
oil,  wherewith  the  body  of  man  is  maintained,  do  all  fpring  out  of 
the  earth.  Hof.  2.  21,  22.  Godisfaid  tohearr/;^/;;7^ii^/2J-,  the  hea- 
vens to  hear  the  earth,  the  earth  to  hear  the  corn,  wine  and  oil,  and  thefe 
to  hear  Jezrecl  And,  if  thefe  props  be  withdrawn,  how  foon  will 
the  clay-tabernacle  fall  to  the  ground,  and  return  to  its  original. 
3.  Itisahoufeof  earthinrefpe6tof  itsend;  it  returns  thither  at 
itsdiflblation:  Accordingly  fee  that  of  God  to  ^^^/;z,  Gen.  3.  17. 
Diijl  thou  art,  and  unto  duft  thou  fialt  return.  Perhaps,  there  may- 
be fomeallufion  unto  thefe  three,  in  that  paflionate  exclamation 
of  the  prophet  Jeremiah  to  the  rebellious  Jews,  Jer.  22.  29.  O 
earth,  earth,  earth !  hear  the  word  of  the  Lord.  They  were  earth  in 
their  original,  they  were  earth  as  to  their  fupport,  and  they 
would  return  unto  earth  in  the  end.  ,_ 

3.  I  remark,  concerning  the  believer's  prefent^lod^ing,  thatic 
is  but  at  bed:  a  tabernacle ;  foitis  called,  verfefirfl.  If  the  earthly 
houfe  of  this  tabernacle  were  dijfolved ;  and  again  here,  ^e  that  are  in 
this  tabernacle  dogrone,  being  burdened.  Now,  a  tabernacle  or  a  tent 
is  a  moveable  or  portable  kind  of  habitation,  and  is  peculiar  efpe- 
cially  totvvofortsofmen:  i.  Unto  travellers  or  wayfaring  men. 
2.  To  foldiers  or  warfaring  men.  ift,  I  fay  tabernacles  or  tents, 
they  are  peculiar  to  flrangers  or  wayfaring  men.  Strangers,  ef- 
pecially  in  the  eallern  countries,  ufed  to  carry  thefe  portable  hou- 
fes  about  with  them,  becaufeof  the  inconveniencies  which  they 
were  cxpofed  to :  Hence,  Heb.  1 1.  9.  it  is  faid  0^ Abraham,  that  by 
faith  hcfojoiirned  in  the  land  ofpromife,  as  in  aftrange  country,  dwelling 
in  taberra:les,  with  Ifaac  and  Jacob,  heirs  ofthefamepromjje.  They 
dwelt  in  tabernacles,  becaufe  they  had  no  prefent  inheritance  ; 
they  were  but  flrangers  and  pafTengers  in  the  country.  To  this 
the  apoftle  probably  alludes  here ;  and  {o  this  intimates  to  us,  that 
the  faints  of  God,  while  in  the  body,  are  pilgrims  and  flrangers, 
not  as  yet  arrived  at  their  own  country ;  lam  aftranger  in  the  earth, 
fays  the  Pfalmift,  7y^/.  119. 19.  And  it  is  faid  of  thefcripture  wor- 
thies, Heb.  II.  13.  that  they  confcJ]ed  that  they  were  flrangers  on 
earth ;  they  defired a  better  country^  that  is,  an  heavenly.  O  belie- 
ver,'thou  art  not  arcfidenter,  but  only  a  paffenger  through  this 
valley  of  ii<7f^;  and  therefore  lludy  adifpofitionof  foulfuitable 
to  thy  prefent  condition.  2.  Tabernacles,  as  they  were  ufed  by 
flrangers,  and  wayfaring  men,  fo  by  foldiers  and  warfaring  men, 
who  are  obliged  frequently  to  move  their  camps  from  one  place 
to  another:  Believers,  while  they  are  in  the  tabernacle  of  the 
body,  mufi:  aft  the  part  of  foldiers,  and  fight  their  way  to  promifed 
land,  through  the  very  armies  of  hell.     /Fe  wreftle  not  (  fays  the 

apoftle  ) 


under    their    Burdens.  401 

apoflle)  iJjithfle/Jo  ^  bIood,but  mth  principalities  &' powers^  and  rulers 
ofthedarknefs  of  this 'xorlil,  with  fpiritual  wickedncjfes  in  high  places, 
Eph.6. 12.  And  therefore,  as  the  apoflle  exhorts,  it  concerns  us 
10  put  on  the  ivholc  armour  of  God,  the  (hi  eld  of  faith,  the  helmet  of  fal- 
•vation,  the  breajt-plate  of  right eoufncfs,  the  girdle  of  truth,  and  to  be 
Irequentjy  accudoming  ourfelvestoa  holy  dexterity  in  wielding 
and  managing  the  xwoxd  of  the  Spirit,  which  is  the  word  of  God, 
thatfo  we  maybe  able  to  make  a  courageous  fland  in  the  day  of 
battle,  and  at  lafl;  come  off  the  field  in  a  vi6torious  manner,  when 
Chrifl  the  captain  of  falvation  (hall  found  the  retreat  at  death. 
Thus  the  believer's  lodging  in  a  tabernacle,  fliews  himtobeboth 
a  traveller  and  a  Ibldier. 

4.  Another  thing  that  I  remark  concerning  the  believer's 
lodging,  is,  that  it  is  but  a  tottering  and  crazy  houfe,  that  is  fhort- 
ly  to  be  taken  down  ;  for,  fays  the  apoftle,  "jcr.  i .  The  earthly  houfe 
of  this  tabernacle  is  to  be  dijjohed.  What  man  is  be  (  fays  the  Pfalmilb) 
that  liveth,  and  Jhall  not  fee  death  'i  Shall  he  deli'uer  his  foul  from  the 
band  of  the  gravel  Pfal.  89.49.  "-^^^^  ki"g  of  terrors  has  ere6led 
his  trophies  of  viftory  over  all  that  ever  fprung  0^  Adam',  the 
greatelt  Ccfars  ^v\d  Alexanders y  who  made  the  n^orld  to  tremble 
with  their  fword,  were  all  forced  atlaftto  yield  themfelves  cap- 
lives  unto  this  grim  meffenger  of  the  Lord  of  holls :  There  is  no 
difcharge  of  this  warfare;  the  tabernacle  of  the  body  muftdif- 
folve.  However,  it  may  be  ground  of  encouragement  to  the  be- 
liever, that  death  is  not  a  deftruftion  or  annihilation;  no,  as  the 
apoflle  tells,  itisonly  adiffolving,  or  taking  down  of  the  tent  or 
tabernacle  ,•  for  God  defigns  to  fct  up  this  tabernacle  again  at  the 
refurreftion,  more  glorious  than  ever.  It  was  the  faith  of  this 
that  comforted  and  encouraged  Job  under  his  affliction,  Job  ig. 
25,  26.  Iknoiv  that  my  Redeemer  liveth,  and  that  he  (hall  ft  and  at  the 
latter  day  upon  the  earth.  And  thd"  ivorms  dejtroy  this  body,  and  t ho' 
iny  reins  be  confumed  within  me  (  fays  he  )  yet  in  my  fejh  /ball  I  fee 
God.     So  much  for  the  firft  thing  in  the  method. 

The /^C(?;7c/ thing  propofed  was,  Tofpeaka  little  of  the  belie- 
ver's burdens  while  in  this  tabernacle.  This  earthly  houfe  lies  un- 
der many  fervitudes,  and  the  believer  (as  one  fays  )pay"s  a  dear 
rentfor  his  quarters.     For, 

I.  The  clay-tabernacle itfelf  is  many  times  a  verv  heavy  bur- 
den to  him ;  the  crazy  cottage  of  the  body  is  liable  to  innumerable 
pains  and  dillempers,  which  make  it  ly  like  a  dead  weight  upon 
the  foul,  whereby  its  vivacity  and  activity  is  exceedingly  marred. 
Whenthepoor  foul  would  mount  up,  as  upon  eagles  wings,  the 
body  will  not  bear  part  with  ix ;  So  that,  the  believer  feels  the  truth 

C  c  of 


^02  The  Groues  0/ Believers 

of  Chrifl's  apology  verified  in  his  fad  experience,  Thefpirit  is  wil- 
ling, but  thefiejh  is  weak. 

2.  Not  only  is  he  burdened  with  a  burden  of  clay,  butalfo  with 
a  burden  of  fin  ;  I  mean,  indwelling  corruption,  the  fecret  a- 
theifm,  enmity,  unbelief,  ignorance,  pride,  hypocrify,  and  other 
abominacions  of  his  heart.  O  but  this  be  a  heavy  burden,  which 
many  times  is  like  to  difpirit  the  poor  believer,  and  prefs  him 
through  the  very  ground.  David  ( tho'  a  man  according  to  God's 
own  heart)  yet  cries  our,  under  this  burden,  fVho  canunderjiand 
his  errors?  cleanfe  thou  me  from  fecret  faults,  Pfal.  19.  12.  And  the 
apoftle  Faul  never  complained  fo  much  of  any  burden  as  of  this, 
Rom.  7.  24.  0  wretched  man  that  lam !  who  /Jjoll deliver  me  from  the 
body  of  fin  ?  To  be  ridof  this  burden,the  poor  believer  many  times 
would  be  content  that  this  clay-tabernacle  were  broken  into  fhivers. 

3.  Pie  is  burdened  many  times  with  a  fenfe  of  much  aftual 
guilt,  which  he  has  contradled  through  the  untendernefs  of  his 
way  and  walk.  Confcience,  that  deputy  of  the  Lord  of  hofls 
(  being  fupported  by  the  authority  of  the  law  )  frequently  brings 
in  a  heavy  indi6lment  againft  the  poor  foul,  andtelLit,  thus  and 
thus  thou  haft  finned,  and  trampled  upon  the  authority  of  God  the 
great  lawgiver.  In  this  cafe,  the  believer  cannot  but  take  with 
the  charge,  and  own,  \v\i\\  David y  Mine  iniquities  are  gone  over  mine 
head,  they  arc  as  a  burden  too  heavy  for  me  to  bear,  Pfal.  38.4.  And  Pfa^o 
40. 12.  Innumerable  evils  have  compaffed  me  about ,  mine  iniquities  have 
iaken  hold  on  ?ne,  fo  that  lam  not  able  to  look  up :  they  are  more  than  the 
hairs  of  my  head,  therefore  my  heart  faileth  me. 

4.  He  is  fometimes  fadly  burdened  with  the  temptations  of  Sa- 
tan. The  devil,  that  cunning  archer,  flioots  at  him,  and  fore 
wounds  and  grieves  him ;  fometimes  whole  fliowers  of  fiery  darts 
dipt  in  hell  are  made  to  fly  about  his  ear*.  God,  for  holy  and  wife 
ends,  fuifers  the  believer  to  be  winnowed,  fifted  and  buffeted  by 
this  enemy:  And  O  but  the  believeris  fore  burdened  in  this  cafe! 
Sometimes  he  is  ready  to  conclude,  with  David,  one  day  or  other  I 
fhall  fall  by  this  roring  lion,  that  goes  about  feeking  to  devour  me^ 
Sometimes  he  is  brought  to  diflraftion,  faying,  with  Jeho^Mphat 
in  great  extremity,  when  furrounded  by  enemies,  I  know  not  what 
to  do,  but  mine  eyes  are  towards  thee.  But  let  not  the  believer  think 
flrange  of  this,  feeing  Chrift  himfelf  was  not  exempted  from  the 
molefiations  of  this  enemy. 

5.  Sometimes  the  believer  is  burdened  with  the  burden  of  il! 
company.  The  fociety  of  the  wicked,  which  perhaps  is  unavoid- 
able,is  a  great  incumbrance  to  him,  and  tends  mightily  tamar  and 

*  hinder  him-  in  his  work  and  warfare,     tience  David  utters  that 

mournfui 


imder    their    Burden?.  403 

mournful  and  melancholy  complaint,  Pfal.  120.  5,  6.  TVo  is  me 
that  Ifojourn  in  Mefech,  and  dwell  in  the  tents  of  Kedar.  The  belie- 
ver is  of  ^i^co^'s  difpoficion,  with  reference  to  the  wicked.  Gen. 
49.  Si(^'  0  niyfouly  come  not  thou  into  their fecret ;  unto  their  aJJ'enibly, 
mine  honour,  be  not  thou  united.  And  truly,  firs,  if  the  company  and 
fociety  of  the  wicked  be  not  your  burden,  it  is  a  fign  ye  are  of 
their  fociety. 

6.  Sometimes  the  believer  is  fadly  burdened,  not  only  with  his 
own  fins,  but  with  the  abounding  fins  and  abominations  of  the  day 
and  place  wherein  he  lives.  I  beheld  tranfgrejjors,  fays  David,  and 
ivas  grieved.  Rivers  of  waters  run  down  mine  eyes,  becaufe  of  the  wick- 
ed, who  brcakthy  law,  Pfal.  119. 136, 158.0  what  a  heart-breaking 
thing  is  it  to  the  poor  foul,  to  feefinners  dafliing  therafelves  to 
pieces  upon  the  thick  boffes  of  God's  buckler;  and,  as  it  were 
upon  the  rock  of  falvation,  runing  headlong  to  their  own  ever- 
lafl:ing  ruin,  without  ever  refle6ling  upon  their  ways !  His  very 
bowels  yern  with  pity  towards  them,  who  will  not  pity  them- 
felves.  Upon  this  account,  believers  are  frequently  called  the 
mourners  in  Zion  :  They  figh  and  cry  for  the  abominations  that 
are  done  in  the  midjt  of  Jerufalem,  Ezek.  9.  4. 

7.  The  believer  is  many  timics,  while  in  this  tabernacle,  bur- 
dened with  the  publick  concerns  of  Chrift;  he  is  a  perfon  of  a 
very  grateful  and  public  fpirit.  ChriH:  took  a  life  of  them,  while 
he  was  in  a  low  fi:ate  ;  and  therefore  he  cannot  but  be  concerned 
for  the  concerns  of  his  kingdom  and  glory,  efpecially  when  he 
fees  themi  fuffering  in  the  world.  When  he  beholds  the  boar  out 
of  the  wood,  or  the  wild  bead  of  the  foreft,  open  and  avowed  ene- 
mies, wafting  and  devouring  the  church  of  God;  when  he  fees 
the  foxes  fpoiling  the  tender  vines,  and  the  watchmen  woundin;^^ 
itniting,  or  taking  away  the  vail  of  thefpoufe  of  Chrifl,  SongS-  7. 
When  he  fees  the  privileges  of  the  Church  of  Chrift  invaded,  her 
do6lrine  and  worihip  corrupted,  her  ordiniry  meals  recrenched 
by  theftewards  of  thehoufe;  thefethings,  Ifay,  arefinkingand 
opprelTmg  to  his  fpirit ;  he  then  hangs  his  harp  upon  the  willows, 
when  he  remembers  Z/o«.  In  this  cafe,  he  \s  forrowful  for  the 
folcmn  ajfembly ,  andthe  reproach  of  it  is  his  burden,  Zeph.  3.  iS- 

8.  1  he  poor  believer  has  many  times  the  burden  of  great  crof- 
fes  and  afflitlions  lying  upon  him,  and  thefe  both  of  a  bodily  and 
fpiritual  nature,  and  deep  many  tirne.^  calkth  unto  deep ;  the  deep  of 
external  trouble  calls  to  the  deepof  inwirddiftrefs;  and  thefe, 
like  two  feas  meeting  together,  do  break  upon  him  with  fuch  vio- 
lence, that  the  waters  are  like  to  come  in  unto  his  very  foul.  S'">me- 
times,  I  fa3%  he  has  a  burden  of  outward  troubles  upon  him ;    per- 

C  c  2  haps 


404  The    Grones     of    Believers. 

haps  a  burden  of  ficknefs  ?.nd  pain  upon  his  body,  whereby  the 
crazy  tabernacle  of  clay  is  fore  fliattered ;  There  is  nofoiindnefs  in 
myjiefJj,  fays  David,  hecaiife  of  my  fin,  Pfal.  38-  3  •  Sometimes  he 
is  burdened  with  poverty,  and  want  of  the  external  necefTaries  of 
life,  which  is  no  ftrange  thing,  confideringthat  the  Son  of  God, 
the  heir  of  all  things,  became  poor  ,•  and  fo  poor,  that,  as  he  him- 
felf  declares,  The  foxes  have  holes,  and  the  birds  of  the  air  have  nefts, 
hut  the  Son  of  man  hath  not  where  to  lay  his  head.  Sometimes  he  is 
burdened  with  infamy  and  reproach;  malice  and  envy  ftriking 
athis  reputation,  and  wounding  his  name.  FaJfe  i^itnejfes,  fays 
David,  rofe  up  againji  me,  and  laid  to  my  charge  things  that  I  knem 
not,  Pfal.  35.  II.  Sometimes  he  is  burdened  in  his  relati- 
ons, as  by  their  mifcarriages.  It  was  a  grief  of  heart  to  Rebecca, 
when  EfoAi  married  the  daughter  ofBeeri  the  Hittite,  Gen.  26.  34, 
35.  And  no  doubt  Z)^/'u/i  had  many  a  fad  heart  for  the  mifcarria- 
ges of  his  children,  particularly  ofAmnon  and  Jbfalom.  Some- 
times he  is  burdened  with  the  death  of  near  relations:  It  is  grie- 
vous to  him  when  the  Lord  takes  away  the  defire  of  his  eyes  with 
a  ftroke.  I  might  here  tell  you  alfo  of  many  trials  and  diflrefles  of 
a  more  fpiritual  nature,  that  the  behe  ver  is  exercifed  with,belides 
thefe  already  named.  Sometimes  he  has  the  burden  of  much 
weighty  work  lying  on  his  hand,  and  his  heart  is  like  to  faint  at  the 
prolpe6l  of  it,  through  thefenfeofhisowli  utter  inability  to  ma- 
nage it,  either  to^God's  glory,  or  his  own  comfort,  or  the  edifica- 
tion of  others ;  fuch  as  the  work  of  his  flation,  relation  and  gene- 
ration, and  the  great  work  of  his  falvation :  This  lies  heavy  upon 
him,  till  tlie  Lord  fiiy  to  him,  as  he  faid  to  Paul'm  another  cafe,  My 
grace  isfnfjicientfor  thee.  Sometimes  the  believer  in  this  taberna- 
cle is  under  the  burden  of  much  darknefs.  Sometimes  he  isin- 
darknefs  as  to  his  ftate ;  he  walks  in  darknefs,  and  has  no  light,  in- 
fornach  that  he  is  ready  to  raze  the  foundation,  and  to  cry,  lam 
caft  out  of  thy  fight ;  the  Lord  hath  forfaken  me,  and  my  God  bath  for- 
gotten me,  Ifa.  49. 14.  Sometimes  he  is  in  darknefs  as  to  his  duty^ 
whether  he  lliould  do  or  forbear.  Many  a  perplexing  thought 
rolls  in  his  breaft,  till  the  Lord  by  his  Word  and  Spirit  fay  to  him. 
This  is  theway,walkyeinitylfa.  30.  21.  SoiriCtimes  he  is  burdened 
v>'ich  diflancefrom  his  God,  who  feems  to  have  withdrawn  froni 
him  behind  the  mountains;  and,  in  this  cafe,  he  cries,  with  the 
church.  For  thefe  things  mine  eye  weeps,  and  runs  down  with  watery 
becaufetbe  Comforter  which  fhouidrelieve  my  foidis  far  from  me,  Lam. 
I.  16.  And  fometimes  it  is  a  burden  to  iiim  to  think  that  he  is  at 
fuch  a  uiftance  irom  his  own  country  and  inheritance  ,*  and,  in  this 
cafe,  he  longs  to  be  over  Jordan,  atdiepromifed  land,  faying,  / 

defire 


under    their    Burdens.  405 

defire  to  be  dljjohed,  and  to  he  with  Chrifi,  which  is  bed  of  all,  Phil,  i  • 
23.  Sometimes  again  he  is  under  the  burden  of  fear,  particularly 
the  fear  of  death.  Hcb.  2.15.  we  read  of  fome  who  are  held  in 
bondage  all  their  life,  through  fear  of  death;  and  yet,  glory  to 
God,  fuch  have  had  a  fafe   landing  at  laft. 

Thus  I  have  told  you  of  fome  of  thefe  things  wherewith  the 
believer  is  burdened,  while  in  the  tabernacle  of  this  body. 

The  2y;/;Y/ thing  in  the  methed  was,  To  fpeak  of  the  believer's 
groning  under  his  burden;  For,  fays  the  apoflle,  JVe  that  are  in 
this  tabernacle  do  gogrone,  being  burdened.  Upon  this  head  I  lliall 
only  fuggefb  two  or  three  confiderations. 

I.  Confider,  Thatthe  working  of  the  believer's  heart,  under 
the  prelTures  of  thefe  burdens,  vents  itfelf  varioufly.     Sometimes 
he  is  faid  to  be  in  heavinefs,  i  Pet.  1.6.    If  need  be,  ye  are  in  heaii- 
iiefs  through  manifold  temptations.     Sometimes  he  is  faid  to  fjgli 
under  his  burdens,  and  to  figh  to  the  breaking  of  his  loins :  He  is 
faid  to  fetch  his  fighs  from  the  bottom  of  his  heart  ,•    My  fighing 
comes  before  I  eat,  fays  Job.     Sometimes  his  burdens  make  him' 
to  cry:    Sometimes  he  cries  to  his  God,  PfaLi'^o.  i.  Out  of  the 
depths  have  I  cried  to  thee,  O  Lord.     Sometimes  he  cries  to  byftand- 
ers  and  fpeftators,  as  ^ob  did  to  his  friends,  Have  pity  on  me,  O  ye 
my  friends ;  for  the  bandof  the  Lord  hath  touched  7ne, Job.  19.  21.  Or 
with  the  church,  Lam.  i .- 1 2 .  Is  it  nothing  to  you,  all  ye  thatpnfs  by  7 
Behold  and  fee,  if  there  be  any  forroiv  like  unto  myforrozv,  wherewith 
the  Lord  hath  ajjiid:ed  me  in  the  day  of  bis  fierce  anger.     Sometimes, 
he  is  faid  to  rore  under  his  burden  ;    My  rorings,  fays  J'ob,  are  pour- 
ed out  like  water.     I  have  rored  all  the  day  long,  fdys  David,  bccaufe  of 
the  difquietnefs  of  my  heart.     Sometimes  he  is  at  the  very  point  of 
fainting  under  his  burden  ;  I  had  fainted,  iinlefslhad  believed  to  fee 
thegoodnefs  of  the  Lord  in  the  land  of  the  living.     Sometimes  his  fpi- 
rits  are  quite  overfet  and  overwhelmed,  Pfal.  61.2.   From  the  ends 
of  the  earth  will  I  cry  unto  thee,  when  my  heart  is  overwhelmed :    Lead 
vie  to  the  rock  that  is  higher  than!     Sometimes  again  he  is,  as  it 
were,  diftrafted,  diflrafted  and  put  out  of  his  wits,  through  the 
weight  of  his  burdens,efpccially  when  under  the  weight  of  divine 
terrors :  Thus  it  was  with  holy  Heman,Vh\.  88. 15.  While  Ifuffer 
thy  terrois  I  am  dijlratled.     Yea,  fometimes  the  matter  is  carried 
fo  far,  that  it  goes  to  the  drinking  up  of  the  very  fpirits,  and  a  dry- ' 
ing  and  withering  of  the  bones ;    as  ye  fee  in  the  cafe  o^Job,  The 
arrows  rf  the  Almighty  arc  within  me,  the poif on  whereof  drinketh  up 
my  fpirits.     O  the  heavy  toHings  of  the  believer's  heart  under  his 
burdens !  The  apoflle  here  exprcfles  it  by  a  groning  ,•  We  that  are 
in  this  tabernacle  do  grone,  being  burdened. 

C  c  3  2.  For 


40(5  The    G RONES    df    Believers 

2.  For  clearing  this,  ye  Qiould  under ftaiid,  that  there  are  three 
forts  ofgronestharwe  read  of  in  fcripture.  i.  Of  grones  of  na- 
ture.   2.  Of  groncs  of  reafon.  '  3.  Of  grones  of  grace. 

j/?,  I  fay,  we  read  of  grones  of  natqre,  Rom.  8.22.  M^^e  knoiv,' 
fays  the  apolUe,  that  the  vobole  creation  gronetb,  andtrava'iletb  in  pain 
together  until nozv.  Man,  by  his  fin,  brought  a  curfe  upon  the  good 
creatures  of  God,  Curfed  is  the  ground  for  thy  fake,  Gen.  2. 17.  And 
th(3  very  earth  upon  which  we  tread  grones,  like  a  woman  in  tra- 
vail, tinder  the  weight  of  that  curfe  and  vanity  that  it  is  fubjetled 
unto,  thro'  the  fin  of  man  ;  and  it  longs,  as  it  were,  to  be  delivered 
from  the  bondage  of  corruption,^  and  to /hare  ff  the  glorious  liberty  of 
the  fons  of  God,  at  the  day  of  their  manifeflation. 

2dly,  We  read  of  grones  of  reafon,  orofthe'reafonable  crea- 
tures under  their  affdilion.  Thus  we  are  told,  that  the  children 
of //r^i?/groned  under  the  weight  of  their  affliftion  in  Egypt,  by 
reafon  of  the  heavy  tasks  that  were  impofed  upon  them,  Exod. 
6.  2.  I  have  heard,  fays  the  Lord,  the  grones  of  the  children  of 
Ifrael,  whotn  the  Egyptians  keep  in  bondage. 

^dly,  We  read  of  grones  of  grace,  or  of  fpiritual  grones,  Rom. 
8.  2(5.  The fpirit  helpeth otir  infirmities,  andmaketh  intercejfionfor  us 
ivith  grones  ivhich  cannot  be  uttered.  And  of  this  kind,  we  conceive, 
arethefe  grones  which  the  Apoflle  fpeaks  of  in  our  text,*  they 
are  not  natural,  neither  are  they  merely  rational  grones,  (tho'e- 
veii  thefe  are  not  to  be  excluded)  but  they  are  gracious  and  fuper- 
natural,  being  the  fruit  offomefaving  workof  the  fpirit  of  God 
upon  the  foul.     And  therefore, 

A  3d  remark  I  offer  is  this,  that  thefe  grones  of  the  gracious 
foul,  here  fpoken  of,  feem  to  imply,  as  was  hinted  at  in  the  expli- 
cation of  the  words,  i.  A  great  deal  of  grief  and  forrowof  fpiric 
on  the  account  of  fin,  and  the  fad  and  melancholy  e£Fe6ls  of  it  on 
the  believer,  while  in  this  imbodied  ftate.  2.  Ic  implies  a  difplea- 
fure,  ordifTatisfaftion  in  the  believer,  with  his  prefent  burdened 
eflate ;  he  cannot  find  refi:  for  the  fole  of  his  foot  here  below : 
Hefinds,  that  this  is  not  his  refting-place.  And,  3.  It  implies  3 
breathing  and  panting  of  foul  after  a  better  fi:ate,  even  the  imme- 
diate enjoyment  of  God  in  glory,  f.i.  He  grones  with  an  earnefi 
dcfire  to  be  clothed  upon  ixiith  his  houfe  ivbich  is  from  heaven. 

But  I  proceed  to  the  4th  thing  in  the  method,  which  was  the 
application  of  the  doftrine  ,•  and  the  firfi:  ufe  fiiall  be  oUnformation. 
I.  Hence  we  may  fee  the  vafi:  difference  between  heaven  and 
earth.  O  what  vaft  odds  is  there  between  the  prefent  and  future 
flate  of  the  believer,  between  his  prefent  earthly  lodging^j  and  his 
heavenly  manfion !   This  world  is  but  at  bell  a  v/eary  land ;  but 

there 


^'%d 


Tinder    their     Burdens.  407 

there  is  no  wearying  in  heaven:  No,  They  jhallferve  him  day  and 
night  in  his  holy  temple.  This  world  is  a  land  of  darknefs,  where 
thou  gueft  many  a  time  mourning  -without  the  fun  :  Vmt,  when  once 
y  thou  comcfl  to  thine  own  country.  The  Lord  [ball be  thine  everlajt- 
hig  light,  and  thy  God  thy  glory.  This  world  is  a  land  of  diftance ; 
but  in  heaven  thou  (halt  be  at  home ;  when  abfcnt  from  the  body, 
thou  fliTilt  be  prefent  with  the  Lord.  This  world  is  a  den  of  lions, 
and  a  mountain  of  leopards ;  but  there  is  no  lion  or  leopard  there  ; 
they p.^all  not  hurt  nor  dejiroy  in  all  God's  holy  mountain  above.  This 
world  is  a  land  of  thorns :  Many  pricking  briers  of  aifliftion  grow 
here  below  ;  but  no  pricking  brier  or  grieving  thorn  is  to  be  found 
in  all  that  country  above.  This  world  is  a  polluted  land,  it  is  de-* 
filed  with  fm ;  but  there  can  in  no  -wife  enter  into  the  land  of  glory,  any 
thing  that  defileth,  or  iwrketh  abomination,  or  maketh  a  lie.  In  a 
word,  there  is  nothing  but  matter  of  groning  for  the  moflparc 
here;  but  all  ground  of  groning  ceafeth  for  ever  there. 

2.  See  hence  a  confideration  that  may  contribute  to  ftay  oral- 
Jay  our  griefs,  fobs  and  grones  from  the  deathof  godly  relations; 
for  while  in  this  tabernacle  they  grone,  being  burdened  :  But  now 
their  grones  are  turned  intofongs,  and  their  mourning  into  halkr 
lujahs ;  for  theranfomedofthe  Lord,  when  they  return,  or  come  to  Zion, 

^  at  death  or  the  refurrecHon,  it  is  with  fongs,  andeverlajiing  joy  upon 
^'  their  beads :  They  obtain  joy  andgladncjs,  andforrow  and  mourtiingjiee 
away,  Ifa.  35.  10.  And  therefore,  Let  us  notforrow,  as,  them  tha^ 
have  no  hope.  If  our  godly  frienc^s,  that  are  departed^  could  enter- 
tain converfe  with  us,  they  would  be  ready  to  fay  to  us,  as  ChriH: 
faid  to  the  daughters  of  Jcrufalem,  O !  weep  not  for  us,  but  weep  far 
yourfelves;  for  we  would  not  exchange  conditions  with  you  for 
ten  thoufand  worlds :  Yc  are  yet  groning  in  your  clay  tabernacle, 
oppredwith  your  many  burdens;  but,  as  for  us,  thedayof  our 
complete  redemption  is  come,  our  heads  .^re  lifted  up  above  all 
our  burdens,  under  which,  opqe  in  ^  day,  we  groned  while  we 
were  with  you. 

3.  See  hence,  that  they  are  not  always  the  happiffl  folk  that 
have  the  merriefl  life  of  it  in  the  world.  Indeed,  it  v^^e  look  only 
to  things  prefent,  the  wicked  would  feem  to  have  the  befb  of  it; 
for,  inftead  of  groning,  they  take  the  timhrdand  the  harp,  they  re- 
joice at  the  found  of  the  organ ;  thcyfpend  their  'd'ays  inwcuith  and  eafe. 
Job.  21.  12,  i3.But,0  firs,  remember,  that  it  is  the  evening  that 
-cro  wn  s  ^  he  day  ;  The  triumphing  of  the  wicked  is  but  fhort,  a,nd  the  jo  y 
of  the  hypocrite  is  but  for  a  moment:  Whereas  the  groningsof  tl'e 
righteous  are  but  fliort,  and  their  jubilee  and  triumph IfhaU  ha 
e\  erlafting.     Mark  the  pcrfidl  man,  fays  David,  and-  behold'theup' 

C  c  a    "  .'■'^^Af 


4o8  The    G rones     of    Believers 

Tight :  for  the  end  of  that  man  is  peace.  But  the  tranfgrejfors  fhall  be 
deftroyed  together,  the  end  of  the  wicked  is  to  be  cut  off,  Pia).  37.  37. 1 
will  read  you  a  paffjge,  than  will  fliew  the  vaft  difference  betwixt 
the  godly  and  the  wicked,  and  difcovertheflrange  alteration  of 
the  ic^nc  betwixt  them  in  the  life  to  come,  Ifa.  65. 13, 14.  Thus 
faith  the  Lord  God,  Behold  myfervants  floall  eat,  but  ye  fhall  be  hungry: 
Behold,  my  fervants  fJjall  drink,  but  ye  fhall  be  thirjiy :  Behold,  myfer- 
vants [hall  rejoice,  but  ye  floall  be  afhamed:  Behold,  myfervants  fhall 
Jingfor  joy  of  heart,  but  ye  fhall  cry  for  forrow  of  heart,  and  fjjall 
howl  for  vexation  of  fpirit. 

4.  See  hence,  that  death  needs  not  be  a  terror  to  theheliever» 
Why?  Becaufe,  by  taking  down  this  tabernacle,  it  takes  off"  all 
his  burdens,  and  puts  a  final  period  to  all  his  grones.  Death,  to  a 
believer,  is  like  the  fiery  chariot  to  Elijah  ;  it  makes  him  drop  the 
mantleof  his  body  with  all  itsfilthinefs,  butittranfports  hisfoii', 
his  better  part,  into  the  manfions  of  glory,  the  houfe  not  made  wi:b 
hands,  eternal  in  the  heavens. 

The  fecond  Life  of  the  doftrine  may  be  of  reproof  imto^two 
forts  of  perfons.  i.  It  reproves  thefe  who  are  at  home,  vhije  in 
this  tabernacle. Their  great  concern  is  about  this  clay  tabernacle, 
how  to  gratify  it,  how  to  beautify  and  adorn  it.  Their  larrguage 
is,  PVho  will  f]:ew  us  any  good  1  JVhat  flmllwe  eat  ?  What  floall  we.:. 
drink?  Wherewith  fhall  ive  be  clothed?  But  they  have  no  thought  or 
concern  about  the  immortal  foul  which  inhabits  the  tabernaclej 
which  miifl  be  happy  or  miferable  forever.  Ofirs!  remember^ 
that  whatever  care  ye  take  about  this  clay-tabernacle,  it  will  dr'_  p 
down  todufterelong,  and  the  noifome  grave  will  be  its  habitati- 
on, where  worms  and  corruption  will  prey  upon  the  faireftface 
and  purefb  complexion.  Where  will  be  your  beauty,  ftrength,  cr 
fine  attire,  when  the  curtains  of  the  grave  are  drawn  about  you  ? 

2.  Thisdodlrineferves  to  reprove  thofe  whoadd  to  the  bur- 
dens and  grones  of  the  Lord's  people,  as  if  they  were  not  burden- 
ed enough  already.  Remember,  that  it  is  a  dreadful  thing  to  vex 
or  occalion  the  grief  of  thefe  whom  the  Lord  has  wounded. 
They  that  do  lb,- counteraft  the  commiflion  of  Chrift  from  the 
Father,  who  was  Tent  to  comfort  them  that  mourn  in  Zion,togive  thefrt 
the  oil  of  joy  jor  mourning,  the  garments  of  prafa  for  the  fpirit  ofhea- 
"vi'iiefs.  But,  on  the  contrary,  they  ftudy  to  give  a  hfeavy  fpirir, 
and  to  flrip  and  rob  them  of  their  garments  of  praife.  Remem- 
ber that  Chrift  is  very  tender  of  his  burdened  faints ;  and  if  any  of- 
fer to  lay  a  load  above  their  burden,  by  grieving  or  offending 
them,  the  Lord  Jefus  will  not  pafs  it  without  a  fe vere  refen tment ; 
and  it  were  better  for  fuch,  that  a  milftone  were  hanged  about  thePr . 
jieck,  and  they  crfi  inio  the  midft  ofthefau  A 


umUr     their     BurdeTs's.  409 

A  third  ufe,  (liall  be  oUamentation  and  humiliation.  Let  us 
lament,  that  the  Lord^^s  faints  &  people  iliould  have  fo  much  mat- 
ter of  groning  at  this  day  &  time  wherein  we  live.  And  here  I  will 
tellyouof"  feveral  things  that  are  a  burden  untothefpirits  ofthe 
Lord's  people,&  help  on  their  groning,and  make  them  fad  hearts. 

1.  The  abounding  profanity  and  immorality  of  all  forts  that  are 
to  be  found  among  us :  O  how  rampant  is  atheifni^and  profanity, 
and  impieiy,  like  an  impetuous  torrent,  carrying  all  before  it !  Ic 
is  become  fafliionable  among  fome  to  be  .'mpious  and  profane. 
Religion,  which  is  the  ornament  of  a  nation,is  fac'd  down  by  bold 
and  petulant  wits ;  It  is  reckoned,  by  feme,  a  genteel  accomp- 
liihment,  to  break  a  jeft  upon  the  bible,  and  to  play  upon  things 
religious  and  facred.  O  what  curfing  and  fwearing  !  O  what  ly- 
ing and  cheating  !  What  abominable  drunkennefs,  murders  and 
unclcannefs  !  What  perjury  and  blafphemy  is  the  land  defiled 
with  :  We  may  apply  that  word,  Hof.  4.  2.  For  thefe  things  the  land 
mourns.  The  land  grones  at  this  day,  under  thefe  and  the  like 
abominations :  And  therefore,  no  wonder  that  the  hearts  of  thofe 
that  regard  the  glory  of  God  do  grone  under  themalfo,  and  cry 
with'^he  prophet,  y^r.  9.  i,  2.  O  that  my  head ivere  ■waters,  andmine 
eyes  fountains  of  tears,  that  I  might  weep  day  and  night  for  the  jlain  of 
the  daughter  of  my  people !  Oh  that  I  had  in  the  ivildernefs  a  lodging- 
place  of  voayfaring  men,  that  1  might  go  far  from  them  I  For  they  be 
all  adulterers,  an  ajfembly  of  treacherous  men. 

2.  The  univerfal  barrenncfs  that  is  to  be  found  among  us  ac 
this  day,  is  matter  of  groning  unto  the  Lord's  people.  God  has 
been  at  great  pains  with  us,  both  by  ordinances  and  providences ; 
he  has  planted  us  in  a  fruitful  foil  ,•  he  has  given  us  a  (landing  un- 
der the  means  of  grace ;  he  has  given  us  line  upon  line,  precept  upon 
precept ;  and  yet,  alas,  may  not  the  Lord  fay  of  us,  as  he  faid  of  his 
vmeyard,  Ifa.S-4-  Hooked  that  thsy  fJjould bring  forth  grapes,  and 
behold,  they  have  brought  forth  wild  grapes.  And,  as  fur  the  fruit  of 
providences,  alas!  where  is  it?  Mercies  are  loll  on  us:  For  when 
God  feeds  us  tothefull,  when  he  gives  peace  and  plenty,  then, 
Jefurun  like,  we  wax  fat,  and  kick  againft  him,  Deut.  32.15.  And  as 
mercies,  fo  rods  and  affli6]:ions  are  loft  upon  us  likewife.  God  has 
flrickenus,  but  we  have  not  grieved',  he  has  confiimed  us,  but  we  have 
refufed  to  receive  correction,  Jer.  5.3. 

3.  The  lamentable  divilions  that  are  in  our  Reuben  occafiori 
great  thoughts  of  heart,  and  hcavinefs  to  the  Lord's  people  at  this 
day.  Court  and  country,  church  and  Rate  are  divided  ;  miniflers 
divided  from  their  people,  and  people  from  their  minifters  j  and 
both  minifters  and  people  divided  among  themfclves ;  and  every 

party 


410  The     G RONES     of    Believers    . 

party  and  faclion  turning  over  the  blame  from  themfelves  ,•  than 
which  there  cannot  be  a  greater  evidence  of  God's  anger,  or  of 
approaciiing  ruin  and  defolation:  For  a  city  or  kingdom  diz'ided 
againft  itfelf  cannot  ftand.      Mat.  12.  25. 

4.  The  innumerable  defections  and  backilidings  of  our  day  are 
a  great  burden  to  the  ]>ord's  people,  and  make  their  hearts  to 
gione  within  them.  The  charge  which  the  Lord  advancetha- 
gainit  the  church  of  Epbefas,  may  too  juftly  be  laid  to  our  door, 
that  we  are  fallen  from  our  firft  love,  There  is  but  little  love  to 
God  or  his  people,  little  zeal  for  his  way  and  work  to  be  found 
among  us;  the  power  of  godlinefs,  and  life  of  religion,  isdwind- 
led  away  unto  an  empty  form  with  the  mofl:  part. 

I  might  here  take  occafion  to  tell  you  of  many  publick  defecti- 
ons and  backilidings,  that  we  ftand  guilty  of  before  the  Lord  ; 
particularly,  of  the  breach  of  our  folemn  national  engagement.  Ic 
was  once  the  glory  of  our  land  to  be  married  unto  the  Lord,  by  fo- 
lemn covenant  in  a  national  capacity  ;  but,  to  our  eternal  infamy 
and  reproach,  it  has  been  both  broken  and  burnt  by  publick  au- 
thority in  this  very  city.  Perhaps,  indeed,  fome  may  ridicule 
me  for  making  mention  of  the  breach  of  our  folemn  en^age- 
nients ;  but!  mufl  blow  the  trumpet,  as  God's  herauld,  whether  ye 
zmJlhear,  or  forbear:  And  ye  who  ridicule  thelJ2  things  now,  will 
perhaps  laugh  at  leifure,  if  God  (liall  fend  a  bloody  fword,  or  rag- 
ing peffcilence,  to  avenge  the  quarrel  of  his  covenant. 

But  fome  may  fay,  Ye  talk  of  breach  of  folemn  national  en- 
gagem.enrs  ,•  but  wherein  does  the  truth  of  fuch  a  charge  appear? 

For  an  L  wcr,  I  iliall  inllancein  a  few  particulars :  It  is  lit,  than 
we  not  only  know,  wherein  our  fathers  have  broken  this  cove- 
nant ;  but  wherein  ourfelves,this  prei'Qnt generation,  ftands  guilty. 

1.  Then  in  our  national  covenant,  wefwear,  that  we  will  en- 
deavour to  be  humbled  for  our  own  fins,  and  for  the  fins  of  the 
kingdom;  but,  alas,  publick  days  of  fafl;ingand  humiliation  for 
ihe  fins  of  the  land  are  but  rare,  and  thin  fown  at  this  day  !  Where 
are  the  mourners  of  our  Zion  ?  How  few  are  they  whofe  hearts 
are  bleeding  for  the  abounding  wickednefs  of  the  day  !  If  God 
iiiallgivea  commifHon  to  the  men  ivith  the  Jlaiighter-iveapons  to  go 
through  Scotland,  and  fay  utterly  oldandyoung,  only  come  not  near 
;my  that  figh  and  cry  ,•  O  what  a  depopulate  country  would  it  be  ! 
how  few  inhabitants  would  be  left  in  the  land ! 

2.  In  that  covenant  we  are boimd  to  go  before  oneanother  in 
the  example  of  a  real  reformation  ;  but,  alas,  who  makes  confci- 
ence  of  this  part  of  the  oath  of  God  ?  how  little  perfonal.refor- 
mation  is  there !  how  little  care  to  have  the  heart  purified  from 

lufts 


vnder     their     Burdens.  411 

liiflsanduncleannefs!  So-that  the  Lord  may  well  fay  unto,  iis,  as 
he  laid  to  yemjakm^  O  JerufaJem.,  zvrtfh  thine  heart  from  •ioiukcilnejs ; 
hov:  long  jhall  vain  thoughts  lodge  iviihin  thee !  1  low  JitcJe  rcfonnati-, 
on  of  Wi'^ !  what  a  fcandalous  latitude  do  many  proiellbrs  of  reli- 
gion take  to  themfelves,  in  curfing,  Iwearing,  lyiijg,  drinking^ 
cheating,  and  over- reaching  others  in  their  dealings,  whereby 
the  way  ot  religion  comes  to  be  evil  fpoken  oF  ! 

3.  By  the  covenant  we  engage,  not  only  to  relbrm  curfclx-es, 
but  our  families :  But,  alas,  how  little  of  this  is  to  be  found  ?  Lit- 
tie  care  is  taken  by  many  parents  and  maftersto  have  their  c'r.il- 
dren  and  ferva!ir.s(  after  the  example  of  yiZ^m/;/?///)  in(lru61ed  in 
thegood  ways  of  the  Lord  !  Every  head  of  a  family  IhoulJ  be  a 
priell  in  his  famiIy,for  maintaining  the  worlbip  of  God  in  it;  but, 
alas,  hov/  many  are  there  that  either  fcroof  over  the  duty  in  a  fu- 
perficial  manner,  or  elfe  live  in  the  total  negle61:  of  it !  Go  thro' 
many  noblemen  and  gentlemen's  families  in  the  kingdom, and  ye 
fliall  find  as  little  of  the  worlhip  of  God  in  them,  as  if  they  were 
turks and  pagans;  and,  perhaps  lefs :  Yeaatheifmis  become  Co 
rife  among  people  of  higher  rank,  that,  with  fome,  he  is  not  rec- 
koned a  man  of  any  fpirit,  that  will  bow  a  knee  to  God  in  his 
family. 

4.  In  our  national  covenant  we  fwear  to  endeavour  the  refor- 
mation o^  England  Siud  Ireland  from  the  rem.ains  of  the  Roman  hi- 
erachy,and  ceremonies  of  man's  invention  in  the  worfliip  of  God: 
But  how  is  this  article  performed,  when  by  folemn  treaty,  the  re- 
prefentatives  of  the  nation,  in  a  parliamentary  capacity,  have 
confented  that  epifcopacy  fhould  continue  as  the  form  of  worlhip 
and  government  in  our  neighbour  nation?  Again,  by  the  cove- 
nant we  fwear  to  endeavour  the  extirpation  of  popery  ,•  and  yet, 
how  many  malTes  are  kept  openly  in  the  land,  particularly  in  the 
northern  parts  of  the  kingdom?  How  many  trafficking  priefts 
and  jefuites  are  fwarming  among  us  ?  And  how  many  profeft  pro- 
teflants  are  there  who  have  of  late  fliewn  their  good  will  to  facri- 
fice  aproteftantintereftuntothewillof  a  popifh pretender?  A- 
gain,in  our  national  covenant,  we  abjure  prelacy  and  tyranny  in 
our  church-government;  buttho' prelatick  tyranny  be  not  ella- 
bliflied,  yet  there  is  too  much  of  a  prelatick  fpirit  venting  it  felf  a- 
mongus  at  this  day,  while  many  are  laying  claim  to  a  negative 
voice,  in  radical  judicatories,  over  thefe  whofe  offices  gives  them 
equal  intereft  in  the  government  of  the  church  with  themfelves : 
And  there  is  but  too  much  tyranny  exercifed  over  thel^ord's  peo- 
ple by  many  judicatories  of  the  church,  while  men  arethrufi;  in 
vipon'them^  to  take  the  charge  of  their  fouls,  contrary  to  their 

own 


412  The    Grones    of    Believers. 

own  free  choice  and  election.  Chrill's  little  ones  are  but  too  lit- 
tle regarded,  if  the  world's  great  ones  be  gratified  :  On  which  ac- 
count many  of  the  Lord's  people  are  crying  at  this  day,  with  the 
church,  Cant.  5.  7.  The  ijoatchmen  that  'went  about  the  city,  found  me, 
theyfihote  me,  they  took  aivay  my  vail  from  me.  Again,  in  our  cove- 
]iant,we  abjure  fuperfticion  in  worihip  ;  and  yer,  to  the  fcandal  of 
our  holy  religion,  it  is  not  only  tolerate  by  publicic  authority,  but 
greedily  gone  afccr  by  many  in  our  land.  Herefy  and  error  is  ab- 
jured by  the  covenant,  every  do6lrine  inconfiflent  with  the  word 
of  God,  and  our  confeilion  of  faith  ;  and  yet  all  forts  of  errors  are 
tolerate,  except  rank  popery,  and  blafphemy  againftthe  trinity. 
'Tis  true,  the  ftandardof  ourdoftrine  (blelTed  be  God)  remains 
pure  ,•  but  it  is  to  be  lamentedjthere  is  not  fo  much  zeal  difcovered 
in  curbing  error,  as  our  covenant- vows  do  engage  us  to.  Again,  in 
our  covenant, we  abjure  malignants,that  is  to  fay,  enemies  to  a  cove- 
nanted work  of  reformation,as  being  no  members  oiowx  church yZ.nd 
confqeuently,  as  having  no  right  to  the  privileges  thereof;  &  yet 
malignant  lords  &  lairds  are  the  men  who  are  generally  gratified 
in  the  affair  of  planting  churches,  in  oppofition  to  them  that  fear 
God,  and  who,  on  all  occafions,  difcover  their  lov^e  and  regard  for 
a  covenanted  work  of  reformation.  Again,  in  the  covenant,  we 
fwcar  againfta  deteftable  neutrality  and  indiiferency  in  the  caufe 
of  God  and  religion  ,•  and  yet,how  many  GalHo's  are  there  among 
us,who  are  indifferent  whether  the  intereft  of  Chrift  fink  or  fwim? 
And  docs  it  not  difcover  too  much  of  a  lamentable  lukewarmnels 
andindifferency  of  fpirit  about  the  way  and  work  of  God,  when 
we  are  beginning  to  abridge  the  ordinary  number  of  our  fermons 
at  our  folemn  gofpel-fefl:ivals,and  to  diminifli  the  folemnity  there- 
of, which  has  been  fo  remarkably  owned  of  God?  What  elfe  is 
this,  but  a  fluffing  at  his  ordinances  ?  and  faying  pra61:ically,  What 
a  ivearinefs  is  it  ?  Mai.  i .  1 3 .  Sirs,  whatever  fome  may  think  of 
the  matrcr,  yet  I  know  that  the  hearts  of  many  of  the  Lord's  peo- 
ple are  forroixful,  even  unto  groning,/or  the  folemn  affiembly.  I 
Ihall  not  fay,  that  what  is  now  tranfa6led  of  lace,  with  relation  to 
this  matter,is  a  breach  of  our  national  covenant ;  but  I  fay,ic  feems 
tobeafadevidenceof  the'ukewarmnefs  of  our  fpirits  about  the 
wayandwork  of  God.  Andlfind,  that  a  changing  of  the  ordi- 
nances, and  a  breaking  of  theeverlafling  covenant,  go  together 
in  fcripture,  Jfa.  24.  5. 

I  might  have  told  you  of  many  other  things,that  break  and  bur- 
den the  fpiricsof  the  Lord's  people  at  this  day  ;  particularly,  of 
the  vcni  .ving  of  the  rj^_rhteou^.  by  death,  which,  as  it  is  a  grer;t 
and  heavy  judgment  in  Itfelf,  fo  it  is  an  ordinary  forerunner  of 

fome 


under    their    Burdens.  413 

fome  heavy  calamity  approaching,  Ifa.  57.  i.  None  conjidering 
that  the  righteous  are  taken  azvay  from  the  evil  to  come.  And,  1  fup- 
pofe,  there  may  be  many  hearing  me,  whole  hearts  are  inwardly 
groning  to  tliis  day,  for  the  removal  of  that  eminent  light  *,which 
Ihmed  with  fuch  arefrefliing  luftre  from  this  pulpit  among  you  fo 
many  years ;  it  prognoilicates  ill  to  our  Zion,  when  fuch  watch- 
men are  called  otf  from  her  walls,  as  on  all  occafions,  were  ready 
to  blow  the  trumpet  upon  the  approach  of  any  danger  from  earth 
or  hell.     Ijuc  I  pafs  this  ufe,  and  go  on  to 

A^th  ufe  of  the  do6trine,  which  Ihall  be  in  a  word  to  two  forts 
of  perfons. 

I.  A  word  to  you  who  are  not  burdened  in  this  tabernacle.  Ye 
never  knew  what  it  was  to  grone,  either  for  your  own  fins,  or  for 
the  fins  of  the  land  wherein  you  live, or  the  to'kens  of  God's  anger 
which  are  to  be  found  among  us  ,*  thefe  are  things  of  no  account 
with  them,  they  can  go  very  lightly  and  eafily  under  them  ;  All 
Ifliallfay  toyou,fliallbe  comprifed  in  thefe  two  or  three  words. 

1.  Itfeems  the  adamant  and  nether  milftone  ye  carry  in  your 
breafl;  was  never  to  this  day  broken  by  the  power  of  regenerating 
grace:  And  therefore,  I  may  fay  to  you,  rs  Peter  faid  to  Simon 
Magus,  7'eareyetinthegaUofbitternefs,  and  in  the  bond  of  iniquity, 
A6ls  8.23.  Ye  are  under  theflavery  of  Satan,  and  thecurfeof 
the  law,  and  wrath  of  God;  and  thefe  are  heavy  burdens,  whe- 
ther ye  feel  them  or  not. 

2.  Know  it  for  a  certainty,  that  except  mercy  and  repentance 
interpofe,  your  groning  time  is  coming.  However  ye  make  light 
of  fin  now,  and  of  things  ferious  andfacred,  yet  ye  will  find  them 
to  be  fad  and  weighty  things,  when  death  is  fitting  down  upon 
your  eye-lids  ;  when  your  cye-fi:rings  are  breaking,  and  your 
fouls  taking  their  fiight  into  another  world,    ,  O  'ujhat  ■will  you  do 
in  the  day  of  vifit  at  ion  ?  PPliither  ■ivillyou  fee  for  help'?  And -vohere- 
ij^illyou  leave  your  glory  ?  Ifa.  10.  3.    When  ye  are  Handing  trem- 
bling pannels  before  the  awful  bar  of  the  gvQai  Jehovah,  will  ye 
make  hght  of  Cm  then  ?  Or,  will  ye  make  light  of  it,  when,  with 
Dives,  ye  are  weltring  among  the  flames  of  hell  ?  0  cenjider  this, 
ye  ivho  forget  God,  Isjihe^tear  you  in  pieces,  ^vhen  none  /hafl  be  able  to  , 
deliver  you  out  of  his  hands  I  Be  aflicted,  -weep  and  mourn;,  let  your' 
laughter  be  turned  into  iveeping,  and  your  joy  into  hcavinefs.     Wfiq- ' 
ther  do  ye  think  it  is  better  to  grone  awhile  in  this  tabernacle, 
under  the  burden  of  fin,  or  to  gnjne  forever  uri(ier  the  ytreight  ^of 
God's  vengeance,  while  an  endlefs  eternity  encu>-?s  ,^,   .',.',.,' 

A  id  fort  I  would  fpeak  a  word  unto,,are  poor,  brpkefl  andhuV:- 
dened believers,  who  are  groning  under  the  weight  of  thefe  bur-  ' 
*  iMr.  James  IVehjler,  <\':ns 


4.14-  The    Grones    of    Believers 

dens  I  mentioned.  I  only  offer  two  or  three  things  for  your  encou- 
ragement, with  which  I  (liall  clofe  :  For  we  are  to  comfort 
them  that  mourn  in  Zion. 

ijl.  Know  for  thy  comfort,poor  believer,thac  thy  tender-hear- 
ted f'"ather  is  privy  to  all  thy  fecret  grones ;  tho'  the  world  know 
rorhing  about  them,  he  hears  them.  Lordy  fays  David,  allmy  dejire 
is  before  thee:  And  my  gron'ing  are  not  hid  from  thee :  Pfal.  38.9.  As 
he  puts  thy  tears  in  his  bottle,  fo  he  marks  down  thy  grones  in 
tlie  book  of  his  remembrance. 

2dly,  As  the  Lord  hears  thy  grones,  fo  he  grones  with  thee  un- 
der all  the  burdens :  For  he  is  touched  with  the  feeling  of  our  infirmi- 
ties ;  and  in  all  our  affiictions  he  is  afflicted.  He  has  the  bowels  of  a 
father  unto  his  children,  Pfal.  103.  13.  As  a  father  pitieth  his  chil- 
dren: So  the  Lord  pitieth  them  that  fet^)- him.  Yea,  his  heart  is  fo 
tender  toward  thee,  that  it  is  compared  ,to  the  tender  affection 
of  a  mother  to  her  fucking  child.     And  therefore, 

.  3^/}',  Know  for  thy  encouragement,  that  thou  art  not  alone  un- 
der thy  burdens.  No;  The  eternal  God  is  thy  refuge,  and  under- 
neath arc  the  everlafting  arms.  He  bears  thee  and  thy  burdens 
both  :  And  therefore,  Tho'  thou  maypafs  thro'  the  fire  and '•joater, yet 
the  fire  (hall  not  burn  thee,  the  waters  of  adverfuy  floall  mi  over- 
whelm thee. 

■  ^thly^  Know,  for  thy  comfort,that  whatever  be  thy  burden,and 
iioweve:  heavy  thygronings  are,  there  is  abundant  confolation 
provided  for  thee  in  God's  covenant.  And  here  I  might  go  thro' 
the  feveral  burdens  of  the  Lord's  people,  and  offer  a  word  of  en- 
couragement to  you  under  each.     1  fliall  only  touch  them. 

1 .  Art  thou  burdened  with  the  body  of  clay  ?  Perhaps  thy  clay 
cottage  is  always  like  to  drop  down  every  day,&this  fills  thee  with 
jieavinefs.  Well,  believer^  know  for  thy  comfort,  that,  if  the 
earthly  houfe  of  this  tabernacle  were  diffohed,  thou  haft  a  building  of 
Cod,  a  houfe  not  made  with  hands,  eternal  in  the  heavens.  There 
are  manfions  of  glory  prepared  for  thee  there,  where  thou  fJjalt 
be  forever  with  the  Lord. 

2.  Art  thou  burdened  with  a  load  of  fin,  crying,  O  wretched 
man  that  I  am,  who  will  deliver  vie  ?     Well,  here  is  comfort,- 
believer  ;   thy  old  man  is  crucified  with  Cbrijt,  that  the  body  of  Jin 
might  be  dcjlroyed.     Ere  long  he  will  prefent  thee  to  his  Father, 
without  fpot  or  wrinkle,  or  any  fuch  thing. 

3.  Art  thou  burdened  with  the  fenfe  of  much  adtual  guilt  ?  Art 
thou  crying,  with  i^^j^j/W,  Mine  iniquities  have  gone  over  mine  head, 
as  a  heavy  burden,  they  are  too  heavy  for  mel  Well,  but  confider, 
believer,  God  is  faithful  to  forgive  thee :    For  he  has  faid,  /  will  be 

merciful 


under    their    Burdens.  415 

merciful  to  their  unrighteoufnefs  ;    their  fins  and  their  Iniquities  I 
mil  remember  no  more. 

4.  Art  thou  burdened  with  the  temptations  and  fiery  darts  of 
Satan  ?  Well,  but  confider,  believer,  Chrift  thy  glorious  head, the 
true  feed  (f  the  -imman,  has  bruifed  the  head  of  the  old  Serpent  ,• 
thro'  death  he  hath  deflroyedhim  that  had  the  poller  of  death,  that  is,  the 
Devil.  And,  as  he  overcame  him  in  his  own  perfon,fohe  will 
make  thee  to  overcome  him  in  thy  perfon,  ere  long;  The  God  of 
peace  fhall  tread  Satan  under  thy  feet  jhortly. 

5.  Is  thefociety  of  the  kicked  thy  burden?  Art  thou  crying, 
PVo  is  me  that  Ifojourn  in  Mefech  ?  Why  ?  Confider,  thou  (halt  gee 
other  company  ere  long.  When  thou  puttefl  off  this  clay-taber- 
nacle, thou  flialt  enter  in  among  the  fpirits  ofjufi  men  madeperfe^. 
Only  Hand  thy  ground,  and  be  not  conformed  to  this  ijoorhl. 

6.  Art  thou  burdened  with  the  abounding  fins  and  backflidings 
of  the  day  and  generation  wherein  thou  livcfi;?  Well,  be  com- 
forted, God's  mark  is  upon  thee  as  one  of  the  mourners  in  Zion; 
and,  in  the  day  when  the  man  with  theflaughter-zveapon/hallgo  thro\ 
God  will  give  a  charge  not  to  come  near  any  upon  whom  his 
mark  is  found  ,•  Thou  flmlthe  hid  in  the  day  of  the  Lord's  anger. 

7.  Art  thou  burdened  with  the  concerns  of  Chrift,  with  thein- 
terefl:s  of  his  kingdom  and  glory  ?  Is  thy  heart,  with  Elis,  trem- 
bling for  fear  of  the  ark  of  the  Lord,  lefi:  it  get  a  wrong  touch  ?  Know, 
for  thy  encouragement,  that  the  Lord  fhall  reign  forever,  even  thy 
God,  0  Zion,  unto  all  generations ;  and  that,  tho'  clouds  and  darknefs  be' 
round  about  /;/'/«,  yet  right  eoufnefs  and  judgment  are  the  habitation  of  his 
throne,  and  mercy  and  truth  fJjall  go  before  his  face.  Tho'  his  way  be 
in  the  whirl-wind,  andhis  fleps  in  the  deep  waters ,  yet  he  carries  on 
the  defigns  of  his  glory,  andhis  church's  good;  And  as  for  thee, 
that  znforroiifulfor  thefolemn  affemblies,  to  whom  the  reproach  of  it  is 
aburden,  God  will  gather  thee  unto  himfelf,  he  will  gather  thee 
unto  the  general  ajjembly,  and  church  of  the  frjt-born. 

8.  Art  thou  burdened  with  manifold  afflitUons,  in  thy  body, 
inthyefl:ate,  in  thy  name,  in  thy  relations?  Know,  forthycom- 
fort,God  is  carrying  on  a  defign  of  love  to  thee  in  all  thefe  things  ,- 
Thy  light  afflictions,  ivhich  are  but  for  a  moment,  will  work  for  thee  a 

far  more  exceeding  and  eternal  weight  of  glory.     See  a  fweet  pro- 
phecy for  thy  comfort,  Ifa.  54.  11,  12. 

9.  Art  thou  burdened  with  much  weighty  work  ?  Perhaps 
thou  knowefi:  not  how  to  manage  tJiis  and  the  other  duty,  how  to 
adventure  to  a  communion-table,  or  the  like.  Well,  for  thy  en- 
couragement, poor  foul,  the  1.0x6  fends  none  a  warfare upontheiv 
avjn  charges  :  And  therefore  look  to  him^  that  he  maj  bear  thy 

charges 


410  Law-Death,    Gospel-Life^ 

charges  out  of  the  (lock  that  is  in  thy  elder  brother's  hand  -,  and 

go  in  his  fircngth^  'making  mention  of  his  right coufnefs. 

10.  Art  thou  under  the  burden  of  much  darknefs,  crying  with 
Job^  Behold,  I  go  forward  and  backward,  and  cannot  fee  him  ?  &cc. 
Job  23.8.  Well,  be  comforted :  For  unto  the  upright,  light  f jail arife 
in  dark'nefs.  Unto  you  that  fear  my  name,fljall  the  fun  of  righteoufnefs 
arifey  'voith  healing  in  his  wings.  And  therefore  fay  thou,  m^  the 
rliurcli,  Mic.  7.  9.  He  will  bring  me  forth  to  the  light,  an(9rfhall 
heboid  his  righteoufnefs.     Again, 

1 1 .  i\rt  thou  burdened  with  the  Lord's  diftance  from  thy  foul, 
Becaufe  the  Comforter  that  fljould  relieve  thy  foul  is  far  from  thee  ? 
Lam.  I.  16.  Well,  be  comforted,  He  will  not  contend  for  ever,  he 
has  promifed  to  return,  Jfai.  54.  7,  8.  The  Lord  cannot  keep  up 
himfelfiong  from  the  poor  foul  that  is  weeping  and  groning  af- 
ter him  ;  as  we  fee  in  £/;/^r^/;^,  Jer.  31.  19.     Again, 

12.  Art  thou  burdened  with  the  fear  of  death  ?  Know,  for  thy 
comfort,  the  fling  of  death  is  gone,  and  it  cannot  hurt  thee,  Hof 
13.  14. 1  will  ranfoni  them  from  the  power  of  the  grave,  I  will  re- 
deem them  from  death.  O  d^eath,  I  will  be  thy  plague  !  0  grave,  I 
will  be  thy  defrn^ion  ! 

Lajlly,  Art  thou  burdened  with  the  death  of  the  righteous  ? 
particularly  with  the  lofs  of  faithful  minifters  ?  Well,  be  encoura- 
ged, that,  tho'  the  Lord  taketh  away  an  Elijah,  yet  the  Lord  God 
of  Elijah  lives,  and  the  refidue  of  the  Spirit  is ftill  with  him.  And 
therefore  take  up  David's  fong,  and  fing,-  The  Lord  liveth,  hleffed 
he  my  rock.     And  let  the  God  of  my  falvation  he  exalted. 

Law-death,  GofpeUlife:  Or  the  Death  of  Legal- 
rightcoufnefs,  the  Life  of  Gofpel-hoHriefs 

Being  the  Subftance  of    feveral  S  E  R  M  O  IN  S  preached  upon  a  Thanklgiving- 

Day,  after  the  Adminirtration  of  the  Sacrament  of  the  Lord's  Supper,  z\.Cari:oiki 

■■■    and  enlarged  upon  afterward,  upon  an  Occafion  of  the  fame  Nature,  at  Orzvel. 

By  the  Rev.   Mr.  Ralph     Erskine. 

Gal.     II.     19. 

/  through  the  law  am  dead  to  the  law,  that  I  might  live  unto  God. 


A 


Godly  life  is  what  we  are  all  obliged  to  live,  efpecially  if  we 
havebecnat  the  Lord's  table  -,  butitisamyllery  that  very 
few  underftand  in  their  experience,  if  they  will  judge  their 

experiences . 


Law-Death,     Go  s  p  e  l-L  i  f  e<  417 

experiences  by  comparing  them  with  this  of  Paul  in  our  text,  1 
through  the  lazu^  8rc. 

Ourapoftle  in  this  epiftle,  is  vindicating  himfelf  from  the  bafe 
afperfionscaft  upon  him  by  the  falfe  apoftles,  withrefped  to  his  cal- 
ling, as  if  he  had  been  no  apoftle,  and  with  refpe6l  to  his  do^rhie,  as 
if  it  had  been  falfe  3.nd  erroneous.  From  the  beginning  of  this  chap- 
ter to  1;.  II.  he  tells  us  what  he  did  at  Jerufalem^  howilrcnuoufly  he 
oppofcd  the  falfe  brethren,  that  he  might  maintain  the  truth  of  the 
gofpcl,  which  they  fought  to  overturn.  From  the  1 1  th  vcrfe  to  the 
1 7,  the  apoftle  tells  us  what  ht  did  at  /fntiocb,  how  zealoufly  he  op- 
pofed  and  reproved  tvtnPeter  himfelf,  for  \\\s>diffunnlation^  in  com- 
pelling theGentiles  to  judaize  ;  giving  thereby  fjch  offence, that  the 
^^wjwere  confirmed  in  their  Jndaifm.,  ver.  12.  Other  Jewsdii&m- 
bled  with  him,  and  Barnabas  alfo  was  carried  away  with  their  difli- 
mulation  •,  and  hereby  occafion  was  given  both  to  Jezvs  andGenliles, 
to  defert  Chrift,  to  deny  grace,  to  return  to  the  law,  and  feek  juftifi- 
cation  by  the  works  thereof.  So  that  we  may  fee  here,  that  greai 
and  good  men  may  di{remble,anddo  much  ill  by  their  diffimulation, 
both  among  miniftersand  people.  We  have  here  a  wonderful  ex- 
ample of  it  in  the  greateft  of  men,  and  fuch  as  were  pillars  of  the 
church  ;  but  it  would  feem  that  Peter  and  Barnabas^  and  other  Jews- 
here,  did  not  fee  their  fault  and  fin,  but  tho't  they  did  right  enough; 
but  Paul  faw  it,  v.  14.  fVhen  I  Jaw  that  they  walked  not  uprightly^  ac- 
cording to  the  truth  of  the  gofpel.  This  might  feem  a  very  bold  and 
impudentattempt  f5rP^«/,the  youngeftof  all  the  apoftles,(I  mean, 
of  whom  Chrift  was  laft  feen,  as  o^  one  born  out  of  due  time)  for  him 
to  take  upon  him  to  accufe  and  condemn  P^/fr,  as  well  as  Barnabas 
and  the  Jews.,  for  their  pra6lical  error,  not  walking  according  to  the 
truth  of  the  gofpel.  But  we  fee,  that  as  people  may  have  the  gofpel, 
but  not  the  truth  of  the  gofpel ;  fo  thefe  that  have  the  truth  of  the 
gofpel,  may  be  guilty  of  not  walking  according  to  the  truth  of  it, 
even  as  Peter.,  Barnabas.,  and  others  here,  whofe  diffimulation  did 
net  confift  with  the  truth  of  the  gofpel^which  they  preached,  but  ten- 
ded to  eflablijh  the  law,  and  fo  to  overturn  the  gofpel.  But  Gcd 
hath  fometimes  veiy  few  witneflfes  to  ftand  up  for  the  truth  of  the 
gofpel.  Here  Paul  was  alone,  Peter  was  againft  him  •,  and  Barnabas.^ 
his  own  intimate  aflxDciate,  was  drawn  away  vv^ith  the  diffimulation  ; 
Jews  dz  Gentiles  were  infected  •,  an^  therefore  Paul  a\ox\c  muft  figlt 
againft  them  all,  for  the  caufe  of  Cl?i-ift,and  the  do6lrine  of  the  gof- 
pel, which  was  endangered.  I  faid  unto  Peter  before  them  all.,  &c. 
Peter  did  not  err,  by  teaching  any  erroneous  doflrine  •,  for  that  is  a 
principle  we  maintain,  that  the  apoflles  never  erred  in  teaching, 

D  d  or 


^ij  Law-Death,     Gospel-Life. 

or  in  their  ^0(??;-m^  delivered  to  the  church;  but  his  error  was  iff 
pra6lice,compelling  the  Gentiles  to  judaize, whereby  he  gave  them  > 
occafionto  think,  that  the  obfervationof  thelaw  was  necefTary 
for  juftification :  Whereas  he  adds,  fFe  that  are  Jews  by  nature^ 
f.15,1 6.  We  apoftles  (might  he  fay)  tho'  Jews  by  nature,  yet 
we  feek  not  juftification  by  the  works  of  the  law ;  and  therefore 
we  ought  not  to  drive  the  Gentiles  to  the  obfervation  of  thelaw^ 
that  they  may  feek  righteoufnefs  and  juftification  thereby.  Why? 
Becaufe,  (i.)  We  know  that  a  man  cannot  be  juftified  by  the 
works  of  the  law,  but  by  the  faith  of  Chrift.  (2.)  Becaufe  there- 
fore, having  renounced  the  law  in  point  of  juftification,  we  have 
embraced  Chrift  by  faith,  that  thro'  him  we  may  be  juftified.  (3.) 
Eecaufe  by  the  deeds  of  the  law  nojiefjj  cm  be  jujtified.  Now,.^ 
ixomf.  I'j.  and  downward,  the  apoftle  returns  to  the  Galatians: . 
Having  told  how  he  reproved  Feter,  and  what  he  faid  to  him.  con- 
cerning juftification  without  the  works  of  the  law,  he  now  comes 
to  fliew  this  do6lrine  to  be  nowife  oppofite  to  the  do6lrine  of 
fanftification,  but  of  abfolute  neceffity  to  true  holinefs,  ver.  i'j,: 
i^.q.d.  U  we  Jews,  who  lived  formerly  under  the  law,  and  now 
feek  righteoufnefs  in  Chrift  alone,  are  thus  accounted  as  finners, 
when  we  followed  the  law;  it  would  feem  that  Chrift  did  difap- 
prove  the  law,  and  approve  fin :  God  forbid,  fays  the  apoftle.  This 
he  denies  and  reje61s  with  abhorrence.  To  obje6l  thus,  might 
he  fay,  againft  thedo6lrine  of  free  juftification,  were  egregious 
blafphemy  againft  the  Son  of  God,  as  if  he  were  the  minifterof 
f]n,who  came  to  deftroy  fin,and  to  deftroy  the  works  of  the  Devil. 
And  by  this  gofpel  which  I  preach  (  might  he  fay  )  Chrift  is  held 
out  as  the  Lamb  of  God  that  taketh  away  the  fins  of  the  world ;  not  to 
take  away  righteoufnefs,  truly  fo  called,  unlefs  it  be  that  falfe 
vizard  of  legal  felf-righteoufnefs,  with  which  we  formerly  cover- 
ed and  masked  ourfelves :  Nay,  he  came  to  bring  in  everlafting 
righteoufnefs,  a  true  and  perfe6l  righteoufnefs  for  juftification  ; 
he  cam.e  to  make  an  end  of  fin  by  the  facrifice  of  himfelf,  &  there- 
by to  purchafe  the  Spirit,  as  a  Spirit  of  holinefs  and  fanftification, 
to  deflroy  the  power  of  fin  and  corruption  ;  and  therefore  it  is  a 
bafe  calumny  to  fay,that  this  gofpel- doftrine  opens  the  door  to  fin 
and  licentioufnefs.  This  he  proves  by  two  arguments :  i .  Be- 
caufe the  faith  of  Chrift  does  not  deftroy  itfelf,t.  18.  Sin  is  like 
an  old  houfe,  which  I  have  razed  and  deftroyed  by  my  dodlrine  of  • 
free  juftification  by  faith,  and  not  by  the  works  of  the  law;  for 
by  this  doftrine  I  preached  freedom  from  fin  through  Chrift ;  and 
therefore,  if  I  ihould  build  up  thefe  old  waftes  of  fin  again,  it  is  not 
Chrift,  but  I  that  would  be  the  finner,  or  minifter  of  fin;  nay,  I 

would 


Law-Death,    Gospel-Life.  41^ 

would  be  a  mad-man,  to  build  with  one  hand  what  I  deflroyed 
with  the  other.  2.  Becaufe  liberty  to  fin  is  contrary  to  the  very 
Icope  of  the  gofpel,  and  to  the  defign  of  this  doftrine  of  juftificati- 
on  by  faith  without  the  works  of  the  law ;  For  I  through  the  law  am 
dead  to  the  laWy  that  1  might  live  unto  God. 

I'hisisaveryflrange  and  wonderful  text,  that  flefh  and  blood 
can  hardly  bear,  without  fufpefting,  that  it  favours  too  much  of 
a  new  fcheme  of  do6lrine  :  And  if  it  were  not  the  divinely  in- 
fpired  words  of  our  apoftle  Paul,  it  would  hardly  efcape  being 
taxed  as  an  Antinomian  paradox.  I  remember  Luther  upon  the 
text  fays,  the  falfe  apoftles  taught,  unlefs  you  Uve  to  the  law,  you 
cannot  live  to  God ;  and  therefore  here  Paul  muft  be  the  moft 
heretical  of  all  hereticks.  His  herefy  is  unheard  of  herefy,  roa- 
fon  and  human  wifdom  cannot  receive  it,  that  if  we  will  live  to 
God,  we  mull  be  dead  wholly  to  the  law:  Yet  fo  it  is  here,  he  de- 
clares it  of  himfelf^^w^mf /?;^«^/«e  of  all  believers  in  Chrift,  yea,  as 
the  very  doilrine  of  faith,  1  through  the  law,  &c.  In  which  words 
you  may  notice  two  remarkably  different  things,  death  and  life, 
mortification  and  vivification.  i.  A  wonderful  death, /r/;roM^^ 
the  law  am  dead  to  the  law.  2.  A  remarkable  life  proceeding  out 
oi  th^tdcsith, that  ImightliveuntoGod.  i.  You  have  a  wonder- 
ful death,  or  Paul's  ftrange  mortification ;  /  through  the  law  am 
^  dead  to  the  law  ;  and  of  this  mortification  we  have  here  three 
things,  (  I .  )  The  general  nature  of  it,  it  is  called  a  death,  lam  dead. 
(  2.  )  The  ohjedt  of  it,  the  law.  (  3. )  The  means  of  it,  the  law ; ,/ 
through  the  law  am  dead  to  the  law  ;  all  very  odd  things  to  carnal 
reafon.  (i.)  The  general  nature  of  it;  it  is  called  a  deatjj-,  lam 
dead.  There  are  feveral  forts  of  death  commonly  fpoken  of,  tem- 
poral, fpiritual  and  eternal  ,•  but  this  is  none  of  them.  Temporal 
death  is  a  feparation  betwixt  foul  and  body,  but  this  death  takes 
place  where  there  is  no  fuch  feparation.  Paul  was  thus  alive, 
when  hefaid  here,  I  am  dead.  Spiritual  ded.th  is  3.  feparation  be- 
wixt  God  and  the  foul,  but  this  death  is  a  mean  of  joining  God  and 
the  foul  together.  £f^m^/ death  is  an  ^f^rw^a;/ feparation  betwixt 
God  and  the^ul;  but  the  death  here"  fpoken  of,  makes  way  for 
eternal  communion  with  God.  This  is  a  ftrange  death,  a  flrange 
mortification,-  efpccially  if  you  confider,  (2.)  The  obje^  oVit, 
xhtLAlV,  1  am  dead  to  the  law;  not  only  the  ceremonial  law,  but 
even  the  moral  hw  itfelf  as  under  the  form  of  a  covenant  of  works, 
and  as  a  condition  of  life.  I  renounce,  might  he  fay,  the  righteouf- 
nefsof  thelaw,  feeking  no  falvation  in  the  works  thereof;  nay, 
in  this  refpedl,  it  is  dead  to  me,  and  I  to  it ;  it  cannot  fave  me,  and 
I  cannot  expe6l  falvation  by  it ;  nay,  lam  dead  to  the  law.     To  be 

b  d  2  dead 


420  Law-Death,     Gospel-Life. 

di:ad  to  fin, is  a  morcification  chat  people  may  think  they  can  eafily 
underdand;  but  the  myflery  ofit,  in  being  dead  to  fin,  by  this 
means  of  being  dead  to  the  law,  cannot  be  well  underffcood ;  for 
one  would  think  that  to  die  to  the  law,  were  to  live  in  fin  :  Nay, 
fays  the  apoflle,  icis  quite  otherwife;  thatlmay  die  to  fin,  la'm 
dead  to  the  law.     (  3.  )  You  have  the  means  of  this  death,  which  is 
as  firange,  namely,  the  law;  I  through  the  law  am  dead  to  the  law. 
As  to  this  means  of  death  to  the  law,  to  id/?,  the  law,  Ifindfome 
divines  underftand  it  a  different  law  from  the  other;  as  if  the 
apoftle  fliould  fay,  I  by  the  law  of  Chrifl;  am  freed  from  the  law  of 
Mofes ;  or,  I  by  the  law  of  faith  am  freed  from  the  lazv  of  works. 
But  1  encline  to  join  with  the  current  of  found  divines,  who  un- 
derftand both  of  the  fame  law.     q.  d.  lam  dead  to  the  law  through' 
the  law ;  the  law  hath  taught  me  that  I  am  a  finner,  that  cannot  be 
jufiified  by  the  law,  which  curfes  and  condemns  finners :  By  the 
law  is  the  knowledge  of  fin  i  and  having  thus  by  the  law  known  my 
felftobe  a  finful  guilty  wretch,  I  am  dead  to  all  expectation  of 
righteoufnefs  by  the  law.    The  law  then,  having  thus  killed  me, 
and  all  my  hope  of  life  by  it,  hath  been  a  blefi:  means  of  drawing 
meoutof  rny  felf,  and  all  my  legal  righteoufnefs,  to  feek  life  and 
jullification  in  Chrifl:,  and  "his  righteoufnefs  received  by  faith* 
Thus  you  have  a  v/onderful  death  here  fpoken  of.     2.  You  have 
a  remarkable  Ufe  proceeding  out  of  that  death ;  you  may  call  rc 
Paul"?,  vivification,  which  was  not  peculiar  to  him,  but  is  common 
to  all  believers :   That  I  might  live  unto  God.     Where  again  you 
may  notice  three  things,  (  i.  )  The  general  nature  of  this  vivifi- 
cation, it  is  called  by  the  name  of /(/v.    While  a  man  is  alive  to  the 
law,  he  continues  dead ;  but  whenever  he  is  dead  to  the  law,  then 
he  is  alive,  the  breath  of  life  is  breathed  into  his  nojlrils.,  and  he  becomes 
a  Vroing  foul;  for  the  Spirit  of  God,  the  Spirit  of  life  enters  into  him. 
(2,  )  The  objetl:  of  this  life,  or  vivification,  it  is  God  ;  a  living 
■unto  God,  that  is  a  new  life,  a  holy  life,  a  divine  life,  a  liv- 
ing to  God,  to  God's  honour,  to  God's  glory.     Before  this,  the 
rnan  lived  to  himfelf  as  his  end,  as  well  as  from  himfelf  as  his  princi- 
ple ;  but  now  he  lives  from  God  as  his  principle,  and  to  God  as  his 
^nd,  whicli  only  is  a  holy  life,  and  wherein  true  fanftification  lies.  - 
(^3.  )  You  have  iht  influence  that  this  death  hath  upon  this  life,  or 
tViis  mortification  hath  upon  this  vivification  ;  or,  the  influence 
that  jufiification  by  faith  alone,  and  not  by  the  deeds  of  the  law, 
h.ith  upon  fanftification  of  heart  and  life,  or  living  to  God,  in  the 
particle  r/j.-Tf:  I  am  dead  to  the  law,  that  I  might  live  unto  God. 
Now,  might  the  apriftlc  fiy,  how  falOy  do  you  charge  my  doc- 
truie,  as  opening  a  windov/  coliccntioufncfs,  while  I  la  the  name 

of 


Law-Deatii,     Gospel-Lipe.  4.21 

cf  all  believers  declare,  that  this  doftrine  of  juftification  by  faith 
iJone,  or  our  being  dead  cothe  kuvinpoint  of  juilification,  does 
(jpen  the  door  to  true  holinefs  ,•  for  none  can  live  unro  God,  till 
they  be  dead  to  the  law.  I  through  the  laiv  am  dead  to  the  Ivjo,  that 
I  might  live  unto  God.  But  I  ihall  endeavour  furihcr  to  explain  the 
words  upon  the  following  obfervation. 

Doctrine.  That  to  be  dead  to  the  lavj  inthe  point  of  juJlJfication, 
is  necejjary  in  order  to  living  unto  God,  in  point  of  fand;ificatiQn.  I 
through  the  law,  ^c. 

Now,uponthisdo6trine,  Ifliall  endeavour,  thro' grace,  to  ex- 
plain the  feveral  branches  of  the  text ;  and  the  general  method 
Ihallbe,  i.  To  clear  and  confirm  the  doftrine.  2.  To  fpeak  of 
the  believer's  death  or  mortification  here  intended ;  I  thro''  the  hi'-jj 
am  dead  to  the  lav:,  3.  To  fpeak  of  the  believer's  life  or  vivifica- 
tion,  his  living  unto  God.  4.  Of  the  neceffity  of  this  death  id 
order  to  this  life,  or  the  influence  that  our  being  dead  to  the  law 
hath  upon  our  living  unto  God.  5.  Make  fome  application. 
FIRST    HEAD. 

Firfl,,  to  clear  and  confirm  thedoftrine;  at  the  mouth  of  tivo  ar 
three  vjitneffes,  every  'xord  /ball be  eflabli/Jjed.  But,  to  flie w  that  we 
are  not  ftrained  to  find  out  witnelFes  toattefl:thetruth  ijf  this  doc- 
trine, I  fliall  produce  more  than  two  or  three,  id:  witnefsthati 
cite,  is  that,  Rom.  7.  4, 5, 6.  where  you  fee,  that  to  be  dead  to  the 
law,  and  married  to  Chrill:,is  neceffary  in  order  to  living  untoGod, 
and  bringing  forth  fruit  to  him,  and  ferving  him  in  newnefs  of  fpi- 
ric.  2d.  Witnefs  I  cite,  is  very  like  to  this,  Ifa.  54-  lo-  compar- 
ed. Sing  O  barren— for  more  are  the  children  of  the  deflate,  Gentiles, 
than  the  children  of  the  married  'xife :  Why,  i\  5.  Thy  Mafer  is  thy 
husband.  Being  dead  to  the  law,  and  divorced  from  it,  and  mar- 
ried to  Chriil,  the  barren  woman  becomes  a  fruitful  bride.  And 
left  you  fliould  think  I  put  a  wrong  glofs  upon  this  text,  and  mif- 
take  the  meaning  of  it,  you  may  compare  it  with  a  3d  witnefs  that 
I  cite,whereby  this  very  glofs  that  I  give  it  is  confirmed, G«/.4. 27. 
For  it  is  v^ritten,  rejoice  thou  barren.  Now,  we  would  confider  what 
is  the  fiibje6l  here  fpokenof:  The  apoftleis  fetting  forth  belie- 
vers freedom  from  the  law  by  the  gofpel,  or  their  juftification 
by  faith  without  the  works  of  the  law ;  and  he  confirms  it  by  an 
allegory,  fliewing,  that  our  liberty  from  the  law  wa«  prefigured  in 
the  family  of  Abraham^  that  vje  are  not  children  (fthe  hond-i!:oman,c  r 
bond-men  to  the  law,  but  children  of  thepromife,  as  Jfaac :  Ana  the 
apoftle  explains  the  prophet,  and  fliews  his  allegory  to  be  found- 
ed, not  only  on  the  former  hiftorical,  but  alfoon  this  prophetical 
fcripture.     The  gofpel-church,  including  all  believers  among 

D  d  3  J'e'vos 


422'  Law-Death,     Gospel-Life. 

Jews  and  Gentiles^  is  called  the  bride,  the  lamb's  wife :  And  as  this 
bride  in  general,  being  divorced  from  the  law,  and  married  to 
Chriiljisa  fruitful  bride,  bearing  many  children,  many  fens  and 
daughters  to  Chrift,  and  more  under  the  new  difpenfation  of  the 
covenant  of  grace,  than  under  the  old  legal  adminiftration  there- 
of beforeChrift's  coming ;  fo  every  particular  believer,being  dead 
to  the  law,  and  married  toChrift,  is  by  this  means  fruitful  in  bring- 
ing forth  the  fruits  of  holinefs  and  righteoufnefs,  to  the  glory  of 
God ;  as  the  apoftle,  in  profecuting  this  difcourfe,  further  fliews, 
■f.  30.  Caft  out  the  bond-woman  and  her  Jon.  Strange ;  that  the  law 
Ihould  be  called  a  bond-woman^  and  then  cafl  out  the  bond-woman; 
this  was  ftrange  language  :  l^Jay,  but  in  the  cafe  of  jiiftification,  Mct- 
fesand  his  tables  imifl  give  place  to  Chrift, SiS  Luther  fays;  Yea,  he 
adds  in  this  fenre^Iwillfayto  thee, Ohw,  Begone;  and  if  it  will 
not  begone,  thrufl  it  out  by  force ;  cajt  out  the  bond-woman.  Further, 
the  apoilleadds.  Chap.  5.  i.  Stand  f aft  therefore,  &c.  read  f.  4, 
5, 6  where  you  fee,  that  the  believer  being  free  from  the  law,and 
having  the  fpirit  of  life,  and  the  fpirit  of  faith,  bringeth  forth  fruit 
unto  God ;  of  which  fruits  of  the  fpirit  of  Chrill:,  in  oppofition  to 
the  fruits  of  the  flefh,  you  read,  f,i6,i 7.  and  downward.  4th 
witnefsthatlcite,  is  Col.  2. 13, 14.  Toubeing  dead  in  your  fins — - 
hathhequickned--  Now,  by  what  means  does  this  quickning,  or 
being  made  alive  to  God,  come  about?  It  is  by  the  blotting  out 
of  the  hand-writing— nailing  it  to  his  crofs ;  intimating,  that  there  is 
no  living  untoGod,  without  being  dead  to  the  law,  and  having  the 
law  dead  to  us,  by  viewing  it  crucified  with  Chrift,  and  nailed  to 
hiscrofs.  5th  witnefsis.  Col.  3.  3.  Forye  are  dead,  thzi  is,  dead 
to  the  law,  as  he  had  cleared  before,  andfo  dead  tofm,  felf,  and 
the  world,  and  your  life  is  hid  zvith  Chrift  in  God;  and  when  Chrift, 
who  is  your  life,  /hall  appear,  &c.  Mortify  therefore  your  members 
which  are  upon  the  earth.  The  believer  is  faid  to  be  dead  withChrif]-, 
if.  20.  of  the  preceeding  chapter,  and  fo  dead  to  the  law,  which 
was  nailed  to  the  crofs  of  Chrift.  And  f.  i .  of  this  chapter,  the 
believer  is  faid  to  be  rifen  with  Chrifl,  and  fo  he  fits  together  with 
Chrift  in  heavenly  places.  But  tho'  his  beft  part  is  above,  even 
his  glorious  head,  whom  he  will  follow  ,*  yet  he  hath  members  on 
earth,  which  he  is  called  to  mortify;  which  mortification  of  fin 
is,  you  fee,  the  native  fruit  of  his  being  dead  with  Chrifl,  and  rifen 
withhim.  6th  witnefsthatlcite, is, Rom.  3.  28, 31.  IVeconcluds 
that  a  man  is  juftified  by  faith,  without  the  deeds  of  the  law,  and  fo  he 
is  dead  to  the  law.  Now,  does  this  do6lrine,  deftroy  our  living  to 
God?  '^ay,  Do  wc  make  void  the  law  thro' faith?  God  forbid;  yea, 
we  eftabliftj  the  lavo ;  we  eilablifh  it  as  a  covenant  of  works,  while  w« 

believe 


LAw-DEATn,     Gospel-Life.  423 

believe  in  Chrill  fpt  righteoiifnefs,  to  be  imputed  for  cur  juftifica- 
tion  ;  and  we  c-ftablifii  it  as  a  rule  of  life ^  and  holincrs_,  while  we 
believe  inCiirift  for  fl:rength,to  be  imparted  for  oar  fandification; 
and  lb  being  dead  to  the  law  in  point  of  juftification,  we  live  unto 
God  in  fiindification.  7th  witnefs  that  I  cite,  is,  Rom.  6. 14.  Sin 
p.hilhiot  haije  domhiion  over  you,  for  you  are  not,  &c.  Where  you  fee, 
that  a  man's  being  under  grace,  and  not  under  the  law,  is  the  very 
means  by  which  he  comes  to  be  delivered,  and  freed  from  the  do- 
minion of  fin,  and  fo  lives  unto  God.  Here  is  the  privilege,  deli- 
verance from  the  dominion  of  fin  ;  and  the  means  of  it  is,  by  the 
grace  of  God  in  Chrift  Jefus,  by  which  we  are  delivered  from  the 
law :  For  as  the  motions  o^^m,Rom.  7. 5.  are  faid  to  be  by  the  law, 
fo  the  law  being  dead  to  us,  and  we  by  grace  being  married  to  an- 
other husband,  we  bring  forth  fruit  unto  God ;  The  grace  of  God, 
that  bringeth  falvatiorif  teaching  us  to  deny  ungodlinefs,  Titus  2.  ii. 
While  the  law  hath  power  over  a  man,  he  cannot  but  be  bringing 
forth  fruit  unto  death,  Rom.  7. 5.  There  was  never  yet  an  effec- 
tual courfe  taken  for  the  mortifying  of  fin ;  but  by  the  gofpel  and 
the  grace  of  Chrift,  which  yet  fomeignorantly  think  leads  to  li- 
centioufnefs,  as  they  thought  in  P^^z^/'s  days,  f.  15.  Nay,  while 
we  are  under  the  Jaw,  we  are  the  fervants  of  fin ;  but  now,  f.  22. 
being  made  free  from  fin,  and  become  fervants  to  God,  ye  have  your 
fruit  unto  hoUneJs^and  the  end  everlajlinglife.  8  th  witnefs  that  I 
cite,  is,  Rom.  8.2,3.  For  the  law  of  the  fpirit  of  life  in  Chrifl  Jefas, 
hath  made  me  free  from  the  law  of  Jin  anddeath.  Why  ?  how  comes 
that  about  ?  ver.  3.  For  what  the  law  could  not  do,  in  that  it  was  weak 
thro'  the  fleflo.  Where  ye  fee  the  quality  of  every  believer,  he  is 
one  that  lives  to  God,  and  walks  not  after  the  flefli,  but  after  the 
fpirit.  And  now,  what  is  the  foundation  of  this  ?  even  freedom 
from  the  law,  which  thro'  our  weaknefs  could  not  jufl:ify  us ;  but 
our  help  was  laid  upon  one  that  is  mighty,  whohaving  come  un- 
der the  law,  did,  by  a  facrifice  for  fin,condemn  fin  in  the  flefii,that 
the  righteoufnefs  of  the  law  might  be  fulfilled  in  us,  both  in  poinc 
of  juftification  and  fan6lification.  9th  witnefs  is,  2  Cor.  5.  15. 
read  alfo  ver.  14.  For  the  love  of  Chrifl  conftrains  us,— that  heViedfor 
all,  that  they  which  live,  fJmild  not  henceforth  livetoth'emfehes,  but  to 
him  that  died  for  them.  There  is  true  fan6lification,  and  living  un- 
to God ;  but  how  came  it  about  ?  The  means  thereof  is  the  deathof 
Chrifi;,  which  we  have  been  celebrating  in  the  facrament  of  the 
Lord's  fupper ;  this  is  both  the  means  and  the  motive  thereof. 
What  fi:ronger  motive  than  this,  to  live  to  him  that  died  for  us,and 
by  his  death,  redeemed  us  from  the' law  ?  For  we  are  dead  to  the 
law  by  the  body  of  Chrift,ii(?w.  7. 4.  that  is,by  the  death  of  Chrifl, 
i  r  D  d  4.  the 


424  Law -Death,    Gospel-Life. 

the  Hicrifice  of  his  human  nature  ,•  and  hence  comes  true  fpiritual 
Jife,  or  Jiving  to  him.  loth  wicnefs  that  I  cite,  is,  i  Cor.  15.  56, 
57.  The/ting  of  death  is  fin,  thejlrength  of  fin  is  the  law :  Where  the 
hw  is  called  the  ftrength  of  fin,  not  only  becaufe  by  the  law  is  the 
knowledge  of  fin,  and  fin  would  not  have  power  to  condemn  us, 
but  by  virtue  of  the  law  which  difcharges  fiq^.but  alfo  becaufe  fin 
gets  flrength  from  the  law,  fin  taking  occafion  by  the  command- 
ment, wrought  in  me  all  manner  of  concupifcence,  Rom.  7.  8-  For 
"coithout  the  lavj  fin  was  dead.  Sin  and  corruption  is  fo  irritated  by 
the  law,  that  thereby  the  finner  comes  to  be  more  finful :  Which 
is  Dot  the  fault  of  the  law,  for  it  prohibits,  reproves  and  condemns 
fin;  but  the  fault  of  corrupt  nature,  which,  the  more  a  thing  is 
forbidden,  the  more  impetuoufiy  it  follows  it ;  like  a  mad  horfe, 
the  more  he  is  checktwith  the  bridle,  the  more  mad  and  furious 
he  is.  Now,  the  ftrength  of  fin  is  the  law;  but  thanks  be  to  God, 
which  gives  us  the  viftory  thro'  Jefus  Chrift  our  Lord ;  vi6lory  o- 
ver  the  law,  which  is  the  ftrength  of  fin  ;  and  fo,being  freed  from 
the  law,  or  dead  to  it,  in  this  way  I  am  freed  from  fin,  and  put  in 
cafe  to  live  unto  God.  Thefe  are  ten  witneffes,  infi:ead  of  twenty 
that  might  be  adduced  for  the  confirmaton  of  this  do6trine,that  to 
be  dead  to  the  law  in  point  of  juftification,  ^c.  Receive  this 
truth  then  in  the  love  of  it. 

SECOND  HEAD. 

The  fee  ondth'mg  propofed  was,to  fpeak  of  this  flrange  death  of 
the  belie  ver,/f/;ro'  the  law  am  dead  to  the  law.  Now  here  four  things 
are  to  be  touched  at.  i .  What  the  law  is,that  the  believer  is  dead 
to.  2.  What  it  is  in  the  law,  that  he  is  dead  to.  3.  Whatisic  to 
be  dead  to  the  laiv.  4.  The  means  of  this,  that  thro'  the  law  he 
is  dead  to  the  law. 

I  ft.  What  the  law  is,  that  the  believer  is  dead  to.  I  know,  I 
need  to  be  cautious  in  what  I  fay  in  this  captious  age,  efpecially 
upon  fuch  a  fubje6l  as  this ;  but  it  is  in  the  fear  of  God,  to  whom  I 
am  accountable,  and  without  regard  to  any  man,  thatldefire  to 
deliver  the  truths  of  the  gofpel.  What  is  the  law,  to  which  Pant 
fays  he  was  dead  ?  I  fliall  not  trouble  you  with  the  feveral  accep- 
tations of  the  /^w,  nor  the  difl:in6lions  of  it  into  judicial,  ceremoni- 
al and  moral.  But  here,  tho'  the  apoftle  fpeaks  fometimes  of  the 
ceremonial,  ^nd  fometimes  of  the  moral  hw'm  thisepifi:le;  yet  in 
this  text,  I  fuppofe,  with  the  current  of  found  divines,  that  he  un- 
derfiands  efpecially  the  moral  law,  or  the  law  of  the  ten  com-  ! 
rnandments,confidcred  under  the  form  of  a  covenant  of  works, 
1  he  law  is  to  be  taken  two  ways.  i.  Materially,  for  its  mere  pre- 
ceptive and  direaive  part.     Or,  2.  The  law  may  be  taken  for- 

mally. 


'  Law- Death,     Gospel-Life,  425 

mally,  as  it  is  a  covenant,  whether  of  works  or  grace.     Now  the 
law,  materially  taken,  is  ftill  the  fame,  whatever  form  it  be  cad  in- 
to, and  it  is  the  tranfcriptof  the  divine  image,  after  which  man 
was  created  at  firft ;  fo  that  long  before  the  law  was  written  in  ta- 
bles of  ftone,  it  was  written  in  the  tables  of  man's  heart ;  and  man 
"was  obliged  to  obedience  to  this  law,  as  a  creature  to  his  Creator, 
tho'  there  had  never  been  any  coven  mt  made  with  him ;  and  this 
obligation  to  obedience  is  eternal,  and  everlafting,  and  uncliange- 
able:  Bat  this  law  was  afterwards  cafl  into  two  different  forms, 
namely,  that  of  the  covenant  of  works,  and  afterwards  that  of  the 
covenant  of  grace.     Now,  here,  I  fay,  it  is  meant  of  the  law  or 
covenant  of  works,  in  which  law  there  7/ere  three  things,  3.  pre- 
cept y  Zipromife^  and  d. penalty,     i.  The  precept,  which  is  perfe6l  and 
perfonal  obedience,by  our  own  ftrength,  and  in  the  old  covenant 
form,  do.     2.  The  Promife,  which  is  life  eternal,  doandlive.     3. 
The  penalty,  which  is  death  temporal,  fpiritual  and  eternal,-  if 
you  do  not,  you  Ihall  die.  Gen.  2. 17.  The  covenant  of  works  com- 
mands good,  and  forbids  evil,  with  a  promife  of  life  in  cafe 
of  obedience,  and  a  threatening  of  death  is  cafe  of  difobedi- 
ence;  and  fo  this  law  of  works  hath  a  twofold  power,  a  power 
to  juftify,  and  a  power  to  condemn  ,■  to  juftify,  if  we  obey  ; 
and  to  condemn,  if  we  difobey.     The  command  of  the  law, 
abftraftly  and  materially  confidered,  is,  as  I  faid,  eternally  binding 
upon  all  rational  creatures,  fo  long  as  they  continue  to  be  crea- 
tures, and  God  the  Creator :  But  the  command  of  the  law,  formal- 
ly confidered,  or  under  the  form  of  a  covenant  of  works  particu- 
larly, binds  no  longer  than  that  form  continues.     Now,  the  com- 
manding power  of  the  law,  as  a  covenant  of  works,  is  a  power  call- 
ing us  to  obey  (or  enjoining  us  to  do)  by  our  own  flrength,  to 
obey  as  a  condition  of  hfe  and  to  obey  under  pain  of  damnation. 

As  to  the  fecond  thing  here,  what  it  is  in  thelaw,  to  which  the 
believer  is  dead.  Here  it  muft  be  obferved,  that  it  is  only  the  be- 
liever that  is  dead  to  the  law,  all  others  are  alive  to  it ;  and  the  be- 
liever's being  dead  to  the  law,  imports,  that  he  is  wholly  fetfree 
from  it;  or,  as  the  words  of  our  Confession  bear,  They  are  ?iot  un- 
der the  /aiu  as  a  covenant  of  voorks,  to  be  thereby  either  jujlifiedor  con- 
demned.  Thus  they  are  dead  to  the  law.  The  law  is  compared 
in  our  text  to  a  hard  and  cruel  mafler,  and  we  compared  to  Oaves 
and  bond-men,  who,  fo  long  as  they  are  alive,  are  under  domini- 
on, and  at  the  command  of  their  mafters ;  but  when  they  are  dead 
they  are  free  .from  that  bondage,  and  their  mafters  have  no  more 
to  do  with  them.  1  lere  then,  to  be  dead  to  the  law,  is  to  be  free 
from  the  dominion  and  powsr  of  the  law    Now,  I  think  the  power 

of 


^^6  Law-Death,     Gospel-Lite. 

of  the  law  may  be  confidered,  either  as  accidental,  or  efTendaf. 
Ii  harh  an  accidental poa'fr  or  Jlrength :  For  example,  by  reafon  of 
oLirliiful,  corrupt  and  depraved ftate,  the  beUever  is  freed  even 
fvom-dn  irritating  poivcr,  whereby, as  d.noccafion,  it  provokes  and 
ftirs  up  the  corruption  of  the  heart  in  the  unregenerate,  Ro?n.  7.  8. 
io  far  as  he  is  dead  to  the  kzo.  But  next,  there  is  a.pozver  that  the 
law  hath, that  may  be  called  ejfential  to  it,  as  a  covenant  ofivorks^^nd 
i.  e.  ^jnflifying  and  condemning  power,  as  I  faid  before ;  a  power  to 
JLiJtify  the  obedient,  and  ?,power  to  condemn  the  difobedient :  Now  be- 
lievers are  deal  to  the  kiv,  fo  as  they  are  not  under  it,  to  be  juftified 
01  condemned  thereby ;  they  are  wholly,and  altogether/r^^  from 
r  he  law,  as  it  is  a  covenant  of  life  and  death,  upon  doing  or  not  do- . 
jng.  But^  for  the  further  clearing  of  this,  I  told  you  upon  that 
(jueftion,  what  law  is  here  meant  ?  That  in  the  law,  as  a  covenant 
C'f  works,  there  are  three  things,  i.  The  precept  of  obedience. 
2.  The  p;-07«?/^  of  life.  3.  The  threatening  or  penalty  of  death; 
all  which  the  believer  is  dead  to.  ift,  The  precept  of  obedience  as 
a  condition  of  life,  is  one  part  of  the  covenant  of  works,  do  and 
live;  or,  if  thou  zvi  It  enter  into  life,  keep  the  commandments;  this  the 
believer  is  delivered  from,  and  fo  dead  to  the  precept  of  the  law, 
as  a  covenant  or  condition  of  life.  Take  heed  to  what  I  fay  here  ;* 
I  fay  not,that  the  believer  is  delivered  from  the  precept  of  the  law 
fimply,  but  only  as  a  condition  of  life :  For  the  command  of  per- 
feft  obedience,  is  not  the  covenant  of  works;  nay,  man  was  ob- 
liged to  perfeft  obedience,and  is  eternally  bound  to  obey  the  law, 
tho'  there  had  never  been  a  covenant:  But  the  form  of  the  pre- 
cept or  command  in  the  covenant  of  works,  is  perfeft  obedience 
as  a  condition  of  life.  Now,  it  is  the  commanding  power  of  the 
law,  as  a  covenant  of  works,  that  the  believer  is  freed  from;  and 
it  hath  no  commanding  power  butinthisftrain,  namely,  to  com- 
mand perfeft  obedience  as  the  condition  of  life ;  and,  under  pain 
of  the  curfe,  obey  and  thou  fhalt  live ;  otherwife  thou  flialt  die. 
Now  the  ground  of  the  believer's  freedom  from  the  precept  of 
the  law  as  a  covenant  of  works,  or  condition  of  life,  is  Chrifl's  per- 
fcdl:  obedience  to  the  law,in  his  room,in  his  {lead,which  is  the  true 
and  proper  condition  of  our  eternal  life  and  happinefs,i^o?;2. 5.  clofe. 
By  the  obedience  of  one,  fijallmany  be  made  righteous ;  that  as  fin  hath 
reigned  unto  death y  even  fo  grace  might  reign  thro'  righteoufnefs  to 
eternal  life.  There  is  an  eternal  truth  in  this,  that  life  is  not  to  be 
obtained,  unlefs  all  be  done  that  the  law  requires.  Do  this  and  live; 
and  that  is  ftill  true.  If  thou  wilt  enter  into  life^keep  the  commandments. 
They  miift  be  kept  by  us,  or  our  furety :  Now,  the  furety's  obedi- 
ence being  imputed  to  the  believer,  as  the  condition  of  eternal 

life. 


Law -Death,     Gospel-Life.  427 

life,  the  believer  is  not  obliged  to  obedience  to  the  law  as  a 
condition  of  life  ;   The  precept  of  the  law  properly  is,  do  ; 
but  the  precept  of  the  law,  as  a  covenant  of  works,  is  under 
this  conditional  form,  do  and  live.     Now,  if  any  fay  then,  the  be- 
liever is  delivered  from  obligation  to  do,or  to  obey  the  law,  I  deny 
that,  for  this  ^0  is  eternally  binding  j  but  the  precept  of  the  law, 
as  a  covenant  of  works,  is  not  fimply  do,  but  do  and  live ;  and  this 
conditional  form,  which  is  properly  the  precept  and  command  of 
thecovenantof  works, he  is  indeed  delivered  from;  for  Chrifl 
as  furety  came  under  the  law  as  a  covenant  of  works,  or  as  it  ftood 
in  this  conditional  do,  and  live :  For  he  yielded  perfeft  obedience 
to  it,  to  procure  life  by  it;  andfo  the  believer  is  wholly  delivered* 
fromobediencetoitjthat  is,  to  obtain  life  by  it,  or  to  procure  e- 
verlafting  life  by  his  obedience.     The  precept,  thus  formed  as 
the  condition  of  life,  by  virtue  of  the  annexing  of  the  promife  of 
life  to  the  obedience  of  it,is  the  precept  of  the  covenant  of  works; 
and  from  this  precept  he  is  freed,  and  fo  is  dead  to  the  law  in  re- 
fpeft  of  the  precept  of  it,  in  and  thro'  Jefus  Chrifl:  his  furety.  2dly, 
"I'hepro/w/y^oflifeisanother  thing  in  the  covenant  of  works ;  and 
this  runs  in  the  fame  line  with  the  former,being  fo  conne6led  with 
•it.     The  promife  of  life  in  the  law,  or  covenant  of  works,  was  juft 
the  promife  of  eternal  life,  upon  condition  of  perfedl  obedience  : 
Now  the  believer's  freedom  from  the  law,  in  this  refped,  flows 
from  his  freedom  from  it  in  the  former  refpedl :  For  if  he  be  freed 
from  the  do,  or  obedience,  as  required  in  that  old  covenant-form, 
then  he  is  not  to  expe6l  eternal  life,  as  it  ispromifedin  that  co- 
venant :   Nay,  the  law  is  divefted    of  its  promife  of  life  to 
the  believer,-  that  is  to  fay,  his  obedience  to  the  law  hath  not 
the  promife  of  eternal  life,  as  the  legal  ground  and  title  up- 
on which  he  is  to  obtain  it  ;    he  holds  his  title  to  eternal 
life  in   Jefus  Chrifl,  his  furety,  in  whom  he  hath  a  perfeft 
obedience,  to  which  eternal  life  ispromifed,-  and  which  is  now 
the  alone  fare  ground  upon  which  it  is  to  be  procured.     The  be- 
liever's own  obedience  to  the  law,  or  his  gofpel  obedience,  and 
conformity  to  the  law,  wroughtin  him,  and  done  by  him,  thro* 
the  help  of  the  fpirit  of  grace ;  even  this  obedience  of  his,  I  fay, 
hath  not  the  legal  promife  of  eternal  life,  as  if  it  were  the  legal 
condition  of  his  obtaining  eternal  life :  No,  his  gofpel  obedience 
hath  indeed  a  gofpel  promife,  connedling  it  with  eternal  life,  as  it 
is  an  evidence  of  his  union  to  Chrifl,  in  whom  all  the  proniifes  an; 
yea  and  amen ;  and  as  it  is  a  walking  in  the  way  to  heaven,  without 
which  none  fliall  ever  come  to  the  end.  For  'ujithoiit  holinejs  it  is  im- 
j>o£ible  to  fee  God.     But  the  legal  promife  of  eternal  life  made  to 

obedience. 


^,on  La  v:- Death,    Gospel- Life. 

<  l-t J'cncc,  and  which  makes  our  pciTonal  obedience  to  be  the 
cluic'^r.c!  matter  of  our  JLiRificacion,  and  as  the  proper  condition 
u?  fah  ation  and  eternal  life,  this  is  the  promifc  of  the  law,  or  co- 
venant of  works;  and  this  promifeitis  now  wholly  diverted  of, 
as 'to  the  believer  in  JefusChrill,  who  hath  taken  his  law-room, 
and  yielded  that  perfe6L  obedience,  to  which  the  promife  of  eter- 
iiallife  is  now  made.  And  the  reafon  why  I  iay,  the  promife  of  e- 
lernal  hfe  is  now  made  toChrill's  perfe6l  obedience  in  our  room 
and  (lead,  is,  becaufethe  law  or  covenant  of  works  made  no  pro- 
mife of  life  properly,  but  to  man's  own  pcrfonal  obedience  :  it 
made  no  meniion  of  a  furety  :  But  now,  in  fovereign  mercy,  this 
law-rigour  is  abated,  and  the  furety  is  accepted,  to  whofe  obedi- 
ence life  is  promifed.  3^//)',  The  threatening  of  de^t^^m  c^fe  of 
ciifobcdienccjis  another  thing  in  the  covenant  of  works ;  death, 
and  wrath,  and  the  curfe,  is  the  penalty  of  the  law ;  death  is  the 
reward  of  fin  &  difobedience  to  the  law.  In  the  day  tboufinnejt  thou 
!balt  die;  and  this  the  believer  is  alfo  freed  from  by  the  death  of 
Chrift,  who  died  for  our  fins.  The  law  faith,  Cmfed  is  everyone 
that  continiieth  not,  &c.  but  the  gofpel  faith,  Chrifl  hath  redeemediis 
from  the  curfe  f  thelaiv,  beiiig  made  a  curfe  for  iis^  Gal.  3. 10, 13.  As 
ihelaw  then  to  the  believer  is  divefled  of  its  promife  of  life,  foas 
it  cannot  juflify  him  for  his  obedience ;  fo  'tis  divefled  of  its  threa- 
tening of  death,  and  cannot  condemn  him  for  his  difobedience  to 
it  as  a  covenant,  that  covenant  form  of  it  being  done  away  in 
Chriil  Jefu«,  with  refpeft  to  the  believer.  I  think  fome  will,  it 
maybe,  object,  and  fay,  that  the  believer  is  delivered  from  the 
curfe  of  the  law ;  but  ftill  we  cannot  underftand  how  he  is  dead 
to  the  command  of  the  law.  That  he  is  dead  to  the  con- 
demning power  of  the  law  is  plain  ;  but  how  is  he  dead  to 
the  preceptive,  mandatory  commanding  power  of  the  law  ? 
lanfwertoyoti  again,  he  is  dead  to,  and  delivered  from  the  pre- 
ceptive part  of  the  law,not  materially,  but  formally  ;  for  the  com- 
mand of  it  materially,  is,  do,  or  yield  obedience ;  this  he  can  nevet 
be  delivered  from,fo  long  as  he  is  a  creature,  and  God  his  Creator. 
But  the  command  formally,  or  under  the  form  of  the  covenant  of 
works,  is,  do  and  live ;  do  by  your  own  ftrength,  do  as  the  condition 
of  yotu- eternal  life,  and  do  under  the  pain  of  eternal  death  and 
damnation ;  this,  I  fay,  which  is  the  commanding  part  of  the  law 
formerly  confidered,  as  it  is  a  covenant  of  works,  he  is  wholly  and 
altogether  delivered  from.  To  preach  the  mandatory  part  of 
the  law  as  a  covenant  of  works,  is  to  preach  the  moral  law,  not 
merely  as  a  rule  of  life,but  as  the  condition  of  life  eternal,in  which 
fenfethc  believer  is  not  at  all  bound  to  acknowledge  icj  and  to 

fay 


i 


L  A  W  -  D  E  A  T  H,       G  0  S  P  E  L  -  L.  I  F  E.  429 

fay,  that  the  believer  is  delivered  from  the  law,  that  is,  only  from 
the  CLirfeofthc  law,  would  make  fome  very  flrange  glofles  upon 
many  fcriptures ;  for  example.  Gal.  3.  10.  yls  many  as  are  of  the 
works  of  the  law,  are  under  the  curfe  ;  the  meaning  of  it  then  would 
be,  as  many  as  arc  under  the  curfe,  are  under  the  curfe.  It  mufl 
therefore  be  meant  of  the  precept  of  the  law,  as  many  as  are  under 
the  precept,  are  under  the  penalty  thereof.  The  believer  then  is 
dead  to,  and  delivered  fromi  the  law  in  it.-;  commanding  and  con- 
demning power,  and  that  in,  and  through  Chrift :  And  I  am  not 
afraid,  nor  afliamed  to  fay  it,  in  the  words  of  the  famous  do6lor 
0-iven,  that  the  ivhole  power  andfan^ion  of  the  firjl  coveimnt  was  con- 
ferredupon  Chrift,  andin  bhnfulfilled  and  ended :  And  I  think  I  fay  no 
more  than  what  the  apoftle,  a  greater  than  he,  faith,  Rom.  10.4. 
Chrift  is  the  end  of  the  law  for  right  eoufnefs  to  every  one  that  believeth. 
Thus  you  fee  what  it  is  in  the  law,  the  believer  is  dead  to,  more 
generally. 

Third  thing  here  propofed,  was,  what  it  is  to  be  dead  to  the  law, 
more  particularly  as  it  comes  under  the  notion  of  death.  And 
here,  i.  I  fliall  iliew  the  import  of  this  death.  2.  Some  of  the 
qualities  of  it. 

FIRST,  to  fliew  the  import  of  this  death.  The  notion  of  death 
may  here  help  us  to  the  right  underflanding  of  it :  For,  (  i .  )  As 
in  death  there  is  no  relation  takes  place,  itdilTolves  the  relation 
betwixt  mafter  and  fervant,  husband  and  wife,  J'ob'^.  19.  So  here, 
the  man  being  dead  to  the  laWy  the  relation  betwixt  him  and  itisdif- 
folved,  Rom.  7.  i,  2,  3, 4.  //<?  is  now  married  to  Chrift,  divorced  from 
the  law.  While  the  man  is  alive  to  the  law,  the  relation  Hands.  See 
Gal.  5.  3.  (  2.  )  In  death  there  is  no  care  or  thoughtfulnefs,  EccL 
9.  lo.  There  is  no  work,  nor  device,  nor  knozvledge,  nor  wifdom  in  the 
gravcy  whither  thou  goeft ;  intimating  to  us,  that  in  death  there 
is  no  care  nor  thoughtfulnefs,  nor  concern  about  doing  any 
thing,-  fo  the  man  that  is  dead  to  the  law,  hach  no  more  care 
nor  concern  about  the  works  of  the  law  in  point  of  J  US  IT- 
Fi  CATION,  than  a  dead  corps  about  the  work  in  v.^hich  ic 
was  occupied  while  living.  While  the  man  is  alive  to  the  law,  all 
his  care  and  concern  is  about  the  works  of  the  law.  Do,  andlive: 
(  3.  )  In  de-ath  there  is  no  hope.  The  land  of  the  living  is  the  land  of 
hops,  Eccl.  9. 4.  Even  fo  the  man  that  is  dead  to  the  law,  hath  no 
hope  nor  expecVaiion  from  the  law,  or  from  his  obedience  there- 
to. 7'he  man  that  is  alive  tothelaw  hath  hope,  thatGodwill 
pardon  him,  and  pity  him.  Why?  Bccaufe  he  does  ^o  andfo; 
he  is  a  good  neighbour,  hewrongs  nobody,  heis  juRin  his- deal- 
ings, and  carefui  in  hi»duties,  and  touching  the  lavjy  he  is  dlamcicfs; 


.^0  Law-Death,     Gospel-Life. 

he  hath  a  good  heart  towards  God,  and  he  hath  a  good  life  too; 
iind  therefore  he  hopes  to  be  jujlified  and  faved  of  God,  for  Chrifl's 
fike.  For  he  hath  learned,  it  may  be,  to  make  fo  much  Life  of 
Chrifi:,  as  to  think  he  cannot  be  Itived  without  him  ;  butftillhis 
hope  and  expeftation  is  founded  upon  the  law  :  But  now  the  man 
dead  to  the  law,  hath  no  hope  from  the  law,  nay,  he  defpairs  of 
ial  vation  by  the  deeds  of  the  law,  as  he  fees  he  cannot  do  any  thing 
v/ithout  grace  and flrength  from  above;  fo  even  when  he  does 
any  thing  by-the  help  of  grace,  he  fees  it  fo  lame  and  imperfect, 
that  Godcannot  juilify  or  ilive  him  to  the  honour  and  credit  of  his 
juflice  ,•  unlefs  he  hath  a  perfe6l  righteoufnefs.  He  hath  no  hope 
by  the  law.  (  4.  )  In  death  there  is  no  toil,  no  turbulant  paffion 
nor  affetlion:  Natural  death  puts,  an  end  to  natural  affedlions, 
which  take  place  in  man's  life-time,  fuch  as  the  weary  purfuit  of 
what  we  love,and  the  wearifom  flight  from  what  we  hate,  or  fear : 
I'here  is  no  fuch  thing  in  the  grave.  There  the  weary  are  at  refi.  Job 
3. 17.  They  that  are  alive  to  the  law,  2ind  find  the  life  of  their  hands, 
they  zveary  then  f elves  in  the  greatnefs  of  their  'voay,  as  it  is  exprelTed^ 
Jfa.  57. 10.  Many  a  weary  night  and  day  they  may  have  in  pur- 
fuing  after  their  lovers,  in  eftablifliing  their  darling  felf-righte- 
oufnefs.  The  law  gives  them  a  wearifom  task,  to  make  brick 
without  affording  ftraw  j  and  loads  them  with  heavy  burdens  of 
curfes,  in  cafe  the  task  be  not  performed.  But  when  a  man  is  dead 
to  the  law,  then  the  weary  is  at  refi.  Chrift  is  the  reft,  Come  to  me, 
all  ye  that  are  weary  and  heavy  laden,  and  I  will  give  you  reft:  Then 
the  man  gets  reft  to  his  confcience,  in  the  blood  and  righteoufnefs 
of  Chrift,  the  end  of  the  law;  r  eH  to  his  paffions  and  affe^ions ;  he 
rcjts  from  his  fears  ^  legal  fears  of  hell,  and  wrath  threatned  in  the 
law.  Thebciiever  indeed  may  be  filled  with  them,  but  fo  far  as 
he  is  dead  to  the  law,  fofar  is  he  atrefl  from  thefe  legal  flavifli 
fears.  He  refls  from  his  love  and  delight,-  the  law  affords  its  vo- 
taries much  pleafurCj  fometimes  in  the  performance  of  their  duty 
in  a  le^-^al  way  ,*  but  now  the  believer  takes  no  delight  in  that  way 
of  juflification  ;  he  is  out  of  conceit  with  himfelf,  and  his  duties, 
bccaufe  they  are  vile;  yea,  tho'  they  were  notfo  vile  as  they  are, 
but  perfcft,  vet  he  is  out  of  conceit  with  that  way  of  life,  and  be- 
holding the  {i;lory  of  the  new  covenant  and  way  of  falvation,  joins 
iffue  with  Job,  Chap.  9. 15.  21.  In  a  word,  he  refls  from  all  his  le- 
gal griefs  and  forrows,  becaufe  he  refts  from  all  his  legal  labours. 
Mi'.h  faidof  thedeadin  Chri{l,in  anotherfenfe.  Rev.  14.  13. 
Bkjfed  are  the  dead  that  die  in  the  Lord,  they  reft  from  their  labours  ^and 
their  worlds  follow  them  ;  fo  I  may  fay  in  this  cafe,  bleffed  are  the 
dead  that  are  dead  to  the  law,  they  reflfrom  their  labours,  their, 

toilfom. 


Law -Death,     Gospel-Life.  431 

toilfom.  troublefom,  wearifom,  legal  works,  and  yet  their  works 
do  follow  them :  They  are  now  created  inChriJlJeJus  unto  good  ivorks. 
But,  (5.)  In  death  there  is  no  fenfe  ;  A  dead  man  does  not  feejnor 
hear,  nor  tafle,  nor  feel,  nor  fmell,  nor  exert  any  natural  fenfe ;  fo 
they  that  are  dead  to  the  law,  fo  far  as  they  are  dead  to  it,  they  do 
not  now /^^  the  lightnings  of  «S/«^i  all  in  a  llame,  as  formerly  they 
did  ;  they  do  not  hear  the  thunders  thereof;  they  do  noi  fmell  the 
fulphur  of  the  burning  mountain;  they  donot/i?e/the  terror  of 
tindiftive  vengeance,  thetempeft  that  furrounded  the  mount  ; 
they  do  not  tajle  the  gall,  the  bitternefs  of  the  wrath  threatned  in 
the  law;  the  bitternefs  of  death  is  ov^vmith  them^fofix:  as  they  fee 
that  Chrill:  drank  the  gall  for  them ;  yea,  io  far  as  they  are  dead  to 
the  la-voj  they  are  dead  to  all  Sinai  zwath :  For,  Heb.  12. 18.  They  are 
not  come  to  the  mount  that  might  be  touched,  and  that  burned  ivith  fire, 
nor  lint 0  blacknefs  and  darknefs,and  tempeft.,  and  the  found  cf  a  trum- 
pet,hut  they  are  come  unto  mount  Sion,  &c.  But  what?  Have  the 
godly  no  fenfe  of  law-wrath  ?  Yea,  fo  far  as  they  are  legal,  and 
under  the  law  (for  they  are  never  wholly  freed  from  a  legal 
temper  while  here)  the  dead  ghofh  of  the  law  may  rife  up 
and  fright  them  ;  but  fo  far  as  they  are  dead  to  the  law,  it 
is  not  law-wrath,  but  fatherly-wrath  that  affefts  them.  In- 
deed thro'  unbelief  they  may  fear  hell,  but  they  cannot  do  fo 
by  faith, feeing  there  is  no  foundation  for  either  that  faith  or  fear, 
in  the  bible,  that  a  believer  fliall  becafl  into  heW,  fince  there  is  no 
condemnation  to  theniy&c.  (6.)  In  death  there  is  no  motion;  vital 
iTiOtion  ceafes  when  death  taxes  place  :  Thus  fo  far  as  a  man  is 
dead  to  the  /^iu,  fofar  the  motions  of  fin  are  kiled ;  for  the  motions 
of  fm  are  by  the  law;  Rom.y.s-  By  thelawoccafionally  and  ac- 
cidentally men  running  the  more  into  lin,  by  how  much  the  more 
they  are  forbidden  to  commit  fin.  Hence  Mifculus  compares  the 
law,  in  this  refpeft,  to  a  chafl  matron  in  a  brothel- houfe,  which  by  her 
good  advice  does  prove  an  occafion  tofome  impudent  whores  to  be  ?nore 
bold,  and  impudent  in  their  impiety.  Sin  taking  occafion  by  the  law,  or 
commandment ,  fays  the  apoftle,  wrought  in  me  all  manner  of  concupif- 
cence.  But  now,  fo  far  as  a  man  is  dead  to  the  law,  fo  Far  are  the 
motions  of  fin  killed,  and  the  foul  quickned  to  live  unto  God. 
Of  which  more  afterwards. 

2dly,  To  fliew  fome  of  the  qualities  of  this  death  to  the  law.  i. 
It  is  an  univerfa I de^xih.  I  do  not  mean  that  it  is  common  to  ail  the 
children  of  men.  The'  it  be  a  common  death  to  the  children  (if 
God,  and  to  every  one  of  them  ;  yet  it  is  a  rare  death  among  the 
jphildren  of  men.  Thezvhole  world  lies  in  wickcdnefs,  and  arc  dead  in 
fins  and  trcfpafjcs ;  but  few  are  dead  in  this  fenfe.  But  what  I  miCan 

by 


432  Law-Death,     Gospel-Life. 

by  its  being  nniverfal,  is,  that  the  man  that  is  dead  to  the  law  in 
point  of  j unification,  is  dead  to  every  part  of  the  law  in  its  old  co- 
venant form,  toihepreceptoriT,  nnd  lo  the  penalty  of  it,  fo  as  he  is 
nottobe  JLiftifiedby  the  one,  nor  condemned  by  the  other.  He 
is  dead  to  every  legal  form  of  the  law ;  his  gofpel  obedience  there- 
to, is  no  part  orlusrighteoufnefs  for  judiiication  before  God.  If 
he  Ihould  endeavour  to  make  his  gofpel  obedience  to  the  law  as  a 
rule  of  life  in  the  hand  of  a  mediator,  any  part  of  his  righteoufnefs  ' 
iur  juflification,  he  fofar  turns  the  covenant  of  grace,  and  the  du- 
ties required  therein,  into  a  covenant  of  works,  and  fohefeeks  to 
live  to  that,  to  which  he  is,  and  lliould  be  dead.  It  is  true,  the 
form  of  the  law  in  the  gofpel-covenant  does  not  require  obedi- 
ence for  juftification ;  but  yet  this  corrupt  nature  is  prone  to  turn 
r.o  the  old  byafs,  and  abufe  the  proper  form  of  it,  by  turning  the 
rule  of  obedience  into  a  rule  of  acceptance.  If  a  man  make  faith  it- 
felf,  or  any  aft  or  fruit  of  it,  the  matter  of  his  juftification,  he 
turns  it  to  a  covenant  of  works;  The  believer  is  dead  to  faith  ic- 
1  elf  in  this  refpetl ;  yea,  faith  renounces  itfelf,  and  all  things  elfe, 
hut  the  righteoufnefs  of  Chrifl,  for  j unification.  In  this  fenfe,  he 
is  dead  to  repentance,  love,  and  other  graces ;  he  is  dead  to  every 
obedience  to  the  law,  as  a  covenant  of  works;  to  his  natural  legal 
obedience  before  his  converfion,  and  to  his  fpiritual  gofpei- 
obedicnce  after  converfion  :  which  tho'  it  be  a  righteoufnefs 
that  God  works,  and  is  the  author  of;  yet,  becaufe  it  is  the  belie- 
ver that  is  the  fubjeft,  and  made  the  aftor  thereof,  it  is  called  his 
own  righteoufnefs,  or  conformity  to  the  law:  All  which  he  re- 
nounceth  in  the  matter  of  jufl:iiication,der]ring  to  he  found  in  Chrifi, 
not  having  his  O'mn  righteoufnefs^  that  is  after  the  law,  but  the  righteouf- 
nefs 'which  is  of  God  by  faith,  Phil.  3.  9.  So  that  I  fay,  it  is  an  imiver- 
y^/ death.  2.  It  is  a  lingring  death.  Itisnoteafy  to  get  the  law 
icilled,  fomething  of"  a  legal  difpofition  remains  even  in  the^belie- 
ver  while  he  is  in  this  world:  Many  aflrokedoes  felf  and  felf- 
righteoufnefs  get,  butflill  it  revives  again.  If  he  were  wholly 
dead  to  the  law,  he  would  be  wholly  dead  to  fin  ;  but  fo  far  as  the 
law  lives,  fin  lives.  They  that  think  they  know  the  gofpel  well 
cflough,  bewray  their  ignorance ;  no  man  can  be  too  evangelical, 
it  will  take  all  his  lifetime  to  get  a  legal  temper  deflroyed.  Tho* 
the  believer  be  delivered  wholly  from  the  law,  in  its  commanding 
and  condemjning  power  and  authority,  or  in  its  rightful  power 
that  it  hath  over  all  that  are  under  it ;  yet  he  is  not  delivered 
wholly  from  its  ufurped  power  and  authority,  which  takes  place 
many  times  upon  him,  while  here,  thro'  remaining  unbelief.  3.  It 
is  apaivful  death    it  is  like  the  cutting  off  the  right-hand,  andpluck^ 

ing 


i 


Law-death,   Gospel-Life  433 

ing  out  the  right' eye:  No  will  hach  the  man  topartwiih  the  law. 
It  IS  as  natural  for  him  to  expecl  God's  favour  upon  his  doing  fu  and 
fo,  and  to  expeft  life*and  fal vation  by  his  own  obedience,  or  doins: 
as  well  as  he  can,  as  it  is  natural  for  him  to  draw  his  breath.     If 
ijoe  do  our  beji,  God  zvill  accept  of  us,  is  the  natural  language  of  every 
one,  whoisweddedtothe(i(?rt?2^//t'^of  the  firft  covenant.    And 
O  what  apain  is  it  to  be  bro'c  off  from  that  way  !  To  die  to  the  !azv, 
is  moft  unnatural,  fl;rangedo6lrine;  and  legal  pangs,  and  pains  of 
convitlion  &  humiliation  muft  be  born,  before  a  right  tho't  abouc 
^^ym^for/^^/^iu can  be bro't  forth.     4.  his  3.  p'eafant  de3.ih ;  it  is 
painful  at  firil,  buipleafant  at  laft :  O  how  pl&afant  is  it,  to  fee  felf 
abafed,  and  grace  exalted,  felf-righteoufnefs  cried  down,  and 
ChrilVs  Righteoufnefs  cried  up  in  the  foul  !  PFifdom's  '■joays  are 
fkafantmfsy  and  this  way  particularly,  wherein  noflejh  does  glory  in 
bis prefence ;  but  he  that  glorieth,  glorietb  only  in  the  Lord ;  he  rejoiceth 
in  Chrijl  Jefus,  and  hath  no  confidence  in  the  fle/Jj  ;   he  does  joy  in  God 
through  Jefus  Chrijt,  by  whom  he  receives  the  atonement^  and  grace 
reigning  through  righteoufnefs,  to  eternal  life  by  Jefus  Chrijl  our  Lord, 
Rom.s-  II,  21.1  his  death  is  a  pleafant  parting,  when  the  man  is 
brought  to  a  parting  with  all  his  own  rags  for  a  glorious  robe.     5. 
It  is  an  honourable  death.     To  be  dead  to  the  la-w,  is  a  death  thac 
brings  honour  to  God,  to  Chrifl,  to  the  law,  and  to  the  believ^er. 
It  brings  honour  to  God's  holinefs, which  is  now  fatisfied  by  Chrift's 
doing ;   and  honour  to  God's  jujtice,  which  is  now  fatisfied  by 
Chrili's  dying.     It  brings  honour  to  Chrift;  for  now  the  man  va- 
lues the  righteoufnefs  of  Chrifl,  as  being  indeed  the  righteoufnefs 
of  God,  and  a  full,  fufficient,  perfe6l  righteoufnefs;.     It  brings 
honour  to  the  law,  when,  inflead  of  our  imperfe6l  obedience,  wc 
bring  to  it  an  obedience  better  than  men  or  angels  in  their  beffc 
eftate  could  give  it,  even  the  lawgiver's  obedience,-  which  in- 
deed doth  magnify  the  law,  and  make  it  honourable.     It  brings  hon- 
our alfo  to  the  believer  himfelf;  he  is  honoured  and  beautified 
with  a  law-biding  righteoufnefs,  truly  meritorious,and  every  way- 
glorious  ;  this  is  the  honour  of  all  the  faints.     6.  It  is  a  profitable 
death;  it  is  a  happy  death,  and  a  holy  death  ;  profitable  both  for' 
happinefs  and  holinefs,  profitable  botli  for  juilification  and  fanc- 
tification.     Our  legal  righteoufnefs  is  unprofitable,  7/.'/.  57.  12. 
/  will  declare  thy  righteoufnefs,  and  thy  works,  for  they  /ball  not  profits 
thee.  It  is  unprofitable  for  juilification  ;  for  by  the  deeds  of  the  law  no 
JiefJj  living  can  bejujlified :  Ic  is  unprofitable  for  fanftificacion  ;  for 
his  filthy  rags  do  rather  pollute  him  than  purify  him.     But  the 
righteoufnefs  of  Chrifl  is  profitable  every  way  ;  they  are  happy 
that  have  ic,  for  they  are  jufti fed  from  all  things,  from  which  they  could 
\  L  e  jiQi 


^74  Law-Death,   Gospel-Life. 

not  be  juflifiedby  the  law  of  Mofes :  They  are  holy  that  have  it,  as 
will  appearin  the  feqael  of  our  difcourfe.  Being  dead  to  the  law, 
is  the  ivay  to  live  unto  God. 

Fourth  thing  here  propofed^  is  the  means  of  this  death,  1  through 
thelazv  am  dead  tothelaiv:  The  mean  of  death  to  the  lat\'',  is  the 
law.  Oueftion,  How  can  this  be,  feeing  the  law  is  the  caufc  of  no  good 
thing  in  lis,  and  is  the  miniftration  of  death,  and  condemnation  '^  2  Cor, 
3.  7,  8,  9.  lanfwer,  cho'  the  law  is  noc  the  can'e  of  rSis  death  to 
the  law,  and  fo  of  death  to  lin  ;  yet  it  is  an  occaiion  thereof,  for  k 
accufes^  terrifies,  and  condemns  us,  and  thereby  occalions  and 
urgeth  us  to  flee  to  Chrift,  who  is  the  true  caule  that  we  die  lo  ;-.h,3 
law,  and  to  fin ;  As  the  needle  goes  before,  and  draws  the  thread 
which  fews  the  cloth ;  fo  the  needle  of  the  law  goes  before,  and 
makes  way  for  the  grace  of  the  gofpel,  that  it  may  follow  after, 
and  take  place  in  the  heart.  To  be  dead  to  the  law,  and  married  to 
Chrifty  is  all  one  in  fcripture  fenfe.  Now  to  be  dead  to  the  law  by 
the  law,  is,  by  means  of  the  law,  to  be  led  to  Chrift  for  juflification 
by  faith  in  him,  without  the  deeds  of  the  law,  Gal.  3.  24.  The  law  was 
our  fchoolmajler  to  lead  us  to  Chriji,  that  we  might  be  jufiified  by  faith  ; 
where  the  law  may  be  taken  either  for  the  ceremonial  or  moralhw. 
If  we  tike  it  for  the  ceremonialhw,  then  it  is  true  that  the  ceremoni- 
al law  pointed  out  Chrift  to  us  truly :  But  then  the  ceremonial  law 
was  gofpel  in  the  fubflance  of  it,  tho'  vailed  over  with  types  and 
fhadows,  which  were  to  continue  till  the  body  was  come.  But  i£ 
we  take  it  for  the  wor^/ law,  then  it  brings  us  to  Chrift  only  occa- 
fionally ;  for  to  bring  us  to  Chrift,  is  no  proper  workof  the  law,, 
only  it  is  the  occafion  thereof,  infomuch  as  it  drives  us  from  itfelf, 
and  makes  us  to  fee  that  by  it  there  is  no  hope  of  life  ,•  fo  it  curfes 
all  finners,  and  gives  hope  of  life  to  none.-  It  is  the  gofpel  only 
that  fhews  us  the  falvation  to  be  had  in  Chrift. .  Now  the  law,  by 
the  feverity  of  it,  is  an  occafion  to  us  of  feeking  life,  where  it  is  to 
be  found ;  like  a  child  knowing  the  tendernefs  of  his  father's  love, 
and  finding  his  fchoolmafter  to  be  very  fevere  and  fharp,  runs 
from  the  feverity  of  the  mafter,  to  hide  himfelf  under  his  father's 
wings  ,•  yet  not  his  mafter's  teaching,  but  his  feverity  is  the  occa- 
fion of  it;  even  fo  it  is  through  the  nv  and  its  feverity,  that  the; 
believer  is  dead  to  the  law :  It  is  then  by  a  law- work,  in  fome  mea-i 
fure,  a  work  of  legal  conviiSlion  and  humiliation,  that  a  man 
comes  to  be  dead  to  the  law. 

Here  I'll  name  to  you  a  few  pieces  of  law- work,  which  are  the 
occafion  of  the  man's  being  dead  to  the  law,  when  thefpirit  of 
God  makes  ufeof  thelawfor  that  end.  i.  Through  the  law^ 
man's  gets  the  conviction  of  the  holinefs  of  God,  and  of  the  holi- 

nefs , 


Law -Death,     Gospel-Life.  435 

nefs,  fpiritLiality  and  extent  of  the  law  it  felf  ,•  the  fpirit  of  God  in- 
lightens  the  mind,to  fee  the  conformity  of  the  command  unto  the 
will  ofGod,&  to  the  holy  nature  of  God:  This  is  called  the  coming 
cfthe  commandment^  Rom.j.g.  For  Iivas  alhe  without  the  hvzo  once.  I 
tho't  1  was  holy  enough,  I  found  the  iife  of  my  hand,  while  1  was, 
touching  the  law^hlamelep ;  but  zvhen  the  commandment  came, Jin  reviv- 
ed, and  I  died.  When  Ifaw  the  holinefs  and  fpirituality  of  God's 
hw,  fin  revived^and  I  died ;  I  faw  that  I  was  a  finner  indeed,  &  1  died 
to  the  law,  and  to  all  conceit  of  my  own  works,  and  obedience  to  the 
law.  This  con  vi6lion  makes  a  man  have  a  do6lrinal,  approbation 
o^the  law  as  holyjuft  and  good,  holy  in  its  precepts,  juft  in  its  threat- 
nings,  and  good  in  its  promifes ;  Iconfent  to  the  law,  that  it  is  good. 
By  this  con  vi6lion,  a  man  fees  not  only  the  holinefs  and  fpirituaU- 
ty,  but  the  extent  of  the  law :  thy  commandment  is  exceeding  broady 
it  is  extended  to  all  my  thoughts,  words  and  aftions  ,•  to  all  my  af- 
fetlions,  defigns,  defires,  and  inclinations.  Now,  when  a  man 
fees  this,  it  kills  his  confidence,  and  makes  him  fee  he  hath  no 
righteoufnefs  conformable  to  the  law.  2.  Through  the  law,  the 
man  gets  the  con  vidlion  of  fin.  By  the  law  is  the  knowledge  of  Jin, 
Rom.  3.  20.  Convi6lion  of  fin  is  the  confcienceof  our  tranfgref- 
fing  of  this  holy  law.  This  conviftion  makes  a  man  fee  fin  in  its 
nature,  that  it  is  the  tranfgrejfion  of  the  law,  i  John  3!  4.  and  fo  a  con- 
trariety to  the  holy  nature  and  will  of  God.  This  convi6lion 
makes  a  man  fee  the  kinds  of  fin.  It  may  be,  the  fpirit  of  God  be- 
gins with  fome  aftual,  grievous  fin.  ActualCm  is  the  fwerving  of 
our  a6lions,  either  in  thought,  word  or  deed,  from  the  law  of  God, 
either  by  omifilon  or  commiflion.  From  thence  the  convi6lion 
goestoon^//2rt/fin,  letting  the  man  fee,  that  not  only  is  his  nature 
deflitute  of  all  righteoufnefs,  and  conlcrmity  to  the  law,  but  that 
it  is  wholly  corrupt,  that  he  is  juft  a  hell  of  fin  and  enmity  againft 
God  ;  and  from  thence  the  fpirit  of  God  by  the  law  convinces  the 
man  of  the  originating  fin,  even  o^Adanis  fin,  and  fays  to  him, as  in 
Jfa.  43.  27.  Thy  firjt  father  hath  finned,  and  thou  in  him.  This  con- 
Viciion  makes  the  man  fee  alfo  ihQ  aggravations  of  fin,  how  much 
lignr,  andhowmany  vnercieshe  hath  finned  againfi:;  and  alfo  the 
poivcr  and  dominion  of  fin, ^hat  a  Have  he  is  thereto,  and  that  rhe 
law  IS  fo  far  from  freeing  him  therefrom,  that  it  but  exafperates 
corruption, &  fo  is  the  firength  of  fin.  Now,  when  the  man  comes 
thus  to  fee  fin  in  its  nature,  kinds,  aggravations,  and  dominion, 
what  can  more  tend  to  kill  his  conceit  of  righteoufnefs  by  the 
Jaw  ?  3.  Througli  tlie  law  the  man  gets  conviftion  of  guilt  as  well 
as  fin,  rliithe  is  bound  over  to  puniiliment  according  to  the  law; 
for  guile  is  properly  an  obligation  to  punifiiment.    As  by  the  pre- 

E  e  2  cept 


.n5  Law-Death,     Gospel-Life.  ^ 

cept  of  the  law,  the  man  comes  to  get  the  knowledge  of  the  in- 
trinflcaleviloffinin  its  nature;  fobythe  penalty'of  the  law,  he 
comes  ro  get  the  knowledge  of  the  confequential  evil  of  fin,  as 
binding;  him  over  to  hell,  death  and  damnation  ;  that  the  curfe  of 
Gcfl,i"  he  wrath  of  God,  the  vengeance  of  God  is  the  retinue  and 
train  of  attendants  that  accompany  fin;  and  fothe  man  is  put  in 
fear  of  hell  and  damnation.     Ic  mav  be,  when  he  goes  to  b*&,.  he 
fears  he  (hall  never  rife  again:  when  he  goes,  out,  he  thinks  he 
fliall  never  come  in  again  ;  he  is  afraid  his  meat  choak  him,  or  the 
houfe  fall  above  his  head,  or  the  earth  open  and  fwallow  him  up  : 
Senfe  of  wrath  haunts  him  like  a  ghoft ;  the  man  is  put  in  prifon, 
and  concluded  under  fin.  Gal.  3.  22.     Sin  is  the  prifon,  the  finner 
istheprifoner,  God  is  the  judge,  and  the  curfe  of  the  law  is  the 
bond  by  which  the  prifoner  is  tied  neck  and  heel ;  and  from  this 
prifon  there  is  no  efcape,  without  the  mercy  of  God  in  Chrifljwho 
can  command  this  prifoner  to  come  forth  ?  The  law  cannot  do  it, 
it  fj  'Jjedk  through  the  flefi  ;    man  cannot  do  it,  he  is  by  nature 
without Jtrength  :  Only  he  whom  God  hath  given  to  be  a  covenant  to 
the  people,  Ifa.  49.  9.  can  fay  to  the  prifoner,  Go  forth.     Now, 
when  the  m,an  is  thus  convinced  of  guilt  and  wrath  by  the  law, 
this  hath  a  tendency  to  make  him  dead  to  the  law,  and  to  kill  his 
confidence  in  any  legal  righteoufnefs  of  his  own.     O  is  there  a- 
ny  poor  prifoner  here,  that  finds  himfelf  fliut  up  in  prifon,  un- 
der the  power  of  fin,  and  under  the  guile  of  fin,  and  wrath  of 
God  ?  O  let  this  give  you  fome  comfort  for  the  prefent,  ^tillGod 
loofe  your  bands,  that  this  is  the  way  God  is  taking  to  make  you 
dead  to  the  law,  that  you  may  live  to  God.     4 .  Thro'  the  law,  a 
man  gets  the  conviftion  of  God's  equity,  and  righteoufnefs,  tho*' 
he  fnould  punifii,  and  execute  law-vengeance ;,  and  fo is  made  to 
jun:ify  God,  though  he  fliould  fend  him  to  hell.     I  do  not  fay  that 
the  finner  is  made  content  to  be  damned;  no,  that,  in  fome  re- 
fpe<5l,  were  to  be  content  to  be  an  enemy  to  God,  and  to  fin  a- 
gainll  him  for  ever ;  for  the  fi:ate  of  the  damned  includes  everlaf- 
linjT  enmity  and  fin,  and  foit  can  never  be  the  thing  he  is  made 
cument  with  ;  but  the-man  is  brought  to  a  convi6lion  of  God's  e- 
quityand  righteoufnefs,  tho'  he  ihouldfend  him  to  hell,  as  an  e- 
verliifting  punifliment.     To  juJtifyGod,  fays  an  eminent  divine,. 
is  to  acbiowledge,  on  the  one  hand,  that  he  does  no  wrong  to  the  finner  in, 
the  execution  (f  the  curfe ;  and  on  the  other  hand,  that  he  does  no  ivrong 
to  himfefy  or  to  his  o-im  jujlice,  when  he  executes  the  judgment  threat- 
ned  againjl  fin,  hut  that  he  does  that  which  is  right.     O,  fays  the  fin- 
ner, ia  this  cafe,  God  does  me  no  wrong,  tho' he  fiiould  defhroy 
me;  and  he  does  no:  wrong  his  own  jufi:ice,  bui  is  ajuft  Godin  io . 

doing  r 
♦' 

il 


Law-Death,    Gospel-Life.  437 

doing:  Yea,  I  cannot  fee  how  the  credit  of  hisjiifticefhould  be 
falved,  and  how  he  fliould  be  glorified  in  his  jiiftice,  if  he  did  not 
execute  judgment  upon  me,  either  in  myfelf,  or  in  afurety  for 
me,  becaufe  I  have  offended  fuch  an  infinitely  glorious  Being. 
Againjl  thee,  thee  mly  ha-ue  I  finned,  that  thou  mighteft  he  jrtjlified 
tohenthoufpeakeji,  and  clear  when  thou  judgejl,  Pfal.  51-4.  Is  God 
unrighteous,  that  takes  vengeance'?  God  forbid.  Rom.  3.5,  6.  The 
offence  done  againfl  the  greateft  of  Beings,  deferves  the  greatefl: 
of  punifhments,  even  the  eternal  de(lru6tion  of  the  creature.    It 
istrue,  God  delights  not  in  the  death  of  a  finner,  Js  I  live,  I  have 
nopleafure  in  the  death  of  afinner,  Ezek.  18.  that  is,  as  it  is  a  deflruc- 
tion  of  the  creature,  tho'  he  delights  in  it,  as  it  is  the  execution  of 
juftice  ,*  even  fo  the  finner  convinced  by  the  law,  tho'  he  cannot 
take  pleafure  in  this,to  think  of  being  defhroyed,yet  there  is  fome 
fecretkindof  juflifyingthat  which  God  takes  pleafure  in,  name- 
ly, the  execution  of  juftice.     O  how  fit  is  it,  that  God's  juftice  be 
glorified!  And  howjuftis  God, in  executing  infinite  judgment 
upon  fuch  an  infinite  evil  as  fin  is!  And  indeed  the  finner  would 
not  fee  falvation  to  be  free,  if  he  did  not  fee  damnation  to  be  juft; 
but  the  fight  of  this,  in  the  glafs  of  the  law,  and  in  the  light  of  the 
fpirit,  tends  in  a  manner  to  reconcile  the  man  with  the  device  of 
falvation  through  Chrift,  whofe  bloody  facrifice  gives  juftice  full 
fatisfaftion.  He  is  now  content  thatGod's  juftice  be  glorified  by  a 
fatisfa6lion,more  glorious  than  that  which  the  damned  in  hell  can 
give ;  and  fo  it  tends  to  make  him  dead  to  the  law,  and  to  all  other 
legal  pennances  and  fliamfatisfaftions,  which  thofe,  who  are  ig- 
norant of  God's  equity  and  righteoufnefs,  are  ready  foojiflily  to 
invent.     5.  Thro'theJawamangets  theconvidtionof  his  own 
inexcufablenefs,  which  is  that  effeft  of  a  legal  work  of  the  fpirit, 
whereby  the  foul  is  left  without  excufe  of,  or  defence  for  itfelf, 
Rom.  3.19.  fVhafoever  things  the  law  faith,  it  faith  to  them  that  are 
under  it,  that  every  mouth  may  be  f  opt,  and  all  the  world  may  become 
guilty  before  God.     Now  the  whole  foul  of  man  cries  out,  guilty, 
guilty ;  [lis  fig-leaves  of  excufes  are  blown  away;  his  former  Ihifts 
and  cavils  in  defence  of  himfelf,  do  nowevanifli;  he  hath  not  a 
word  to  fpeak  in  favour  of  himfelf  What  faid  he  formerly?  Why, 
it  may  be,his  heart  faid,  if  not  his  mouth,  O I  hope  there  will  be  no 
fear  of  me,  Adam's  fin  was  not  mine  ;  original  fin  is  what  I  could 
not  help,  it  came  with  me  to  the  world;  asformv  a6lual  fins,  I 
fee  others  guilty  of  greater ;  as  for  my  omiffion  of  duties  and  com  - 
milTion  of  trefpaffes,  I  fee  none  but  have  their  fauUs ;  and  God  is 
a  merciful  God,  and  I  hope  he  will  notbe^ounjuftas  todamn  his 
own  creatures.     Thefe  anu  the  hkc  fliifts  and  excufes  formerly, 

E  e  3  took 


43S  Law-Death,     Gospel-Life. 

took  place:  but  now  he  becomes  fpeechlefs,  his  mouth  is  flopt. 
They  fee  they  vnW  but  deceive  themfelves  by  th-efe  miferable 
fhifts,  and  that  they  are  guilty,  guilty,  finful  wretches,  blacker 
than  the  very  devil, and  have  not  a  mouth  to  open  for  themfelves; 
and  fo  they  die  to  all  conceit  of  themfelves,  and  their  own  righ- 
teoufnefs.  6.  Thro'  the  law  the  man  comes  thus  to  get  a  convic- 
tion of  his  abfolute  need  of  the  gofpel,  or  of  the  Saviour  revealed 
thereby,  being  convinced  of  his  finful  and  miferable  ftate  by  na- 
ture,and  humbled  under  the  ferious  confideration  and  view  of  his 
fm  and  mifery,  fearing  the  wrath  of  God  due  to  him  for  fin,  behol- 
ding the  equity  of  God,  tho'  he  fliould  cad  him  into  hell ;  having 
his  mouth  ftopt,  and  defpairing  of  getting  out  of  this  condition  by 
his  own  power,  or  the  help  of  any  other  creature.  He  is  now  con- 
vinced of  the  need  of  the  Saviour :  O  I  perifli,  I  perifli  for  ever, 
imlefs  the  law-giver  provide  a  righteoufnefs  for  me  that  will  an- 
fwer  the  demands  of  the  law.  Now  the  foul  is  ready  to  cry  out, 
not  in  Rachel's  {eni^Q,Give  me  chiIdren,or  elfeldie ;  but  in  her  phrafe, 
O  give  me  Cbriji,  or  elje  Hie ;  give  me  a  furety,  or  elfe  I  die.  Now 
he  is  content  to  be  forever  indebted  to  the  righteoufnefs  of  ano- 
ther ;  and  thus  the  law  is  the  occafion  of  bringing  a  man  to  Chrift. 
And  fo  you  fee  how  it  is,  that  thro  the  law  they  are  dead  to  thf 
law,  that  they  may  live  unto  God. 

THIRD     HEAD. 

The  third  thing  is,  tofpeakof  the  believer's  life,  which  is  the 
fruit  of  this  death ;  it  is  a  living  unto  God.  And  now,  in  fpeak- 
ing  hereto,  I  fliall,  i.  Enquire  what  kind  of  life  it  is  ?  2.  What 
are  the  fcriptural  defignations  of  it  ?  3,  What  is  imported  in  its 
being  called  a  living  in  general?  4.  What  is  imported  in  its  be- 
ing called  a  living  to  God  in  particular  ? 

ly?,  Whatkindoflifeisit?  And,  (i.)  It  is  not  a  wafwr^/ life,  ei- 
ther in  a  phyfical  or  moral  fenfe.  Natural  life,  in  a  phyfical  fenfe, 
is  that  which  we  received  from  Adamhy  generation, and  is  the 
fundlion  of  natural  faculties,  in  living,  moving,  ufing  of  fenfe  and 
reafon  ;  that  is,  a  life  common  to  all  men,  who  yet  may  be  dead  : 
Neither  is  it  a  natural  life  in  a  moral  fenfe,  fuch  as  heathens  may 
have.  The  heathens  may  have  common  notions  of  God,  and  of 
^ood  and  evil,  fo  as  to  render  them  inexcufable  in  their  unnatural 
imm  jralicies,  Rom  1. 19, 20.  They  have  a  book  of  nature,  both 
internal,  in  the  remainders  of  the  law  in  their  heart,  fo  as  they  do 
by  nature  the  things  contained  in  the  law,  Rom.  2. 14, 15.  And  ex- 
ternal, in  God's  works  of  creation  and  general  providence  ,*  The 
heavens  declare  the  glory  of  the  Lord,  &c.  Now,  this  natural  life 
cannot  be  the  living  to'Codh^iQ  fpoken  of,  becaufe  this  natural  life 

flows 


Law-Death,    Gospel-Life.  439 

flows  only  from  a  natural  ftate,  which  is  a  ftate  of  death  :  By  na- 
ture 'uoe  are  dead,  legally  dead  under  condemnation,  fpiritually  dead 
in  fins,  wholly  corrupt  ,•  and  the  tree  being  bad,  the  fruit  muft  be 
bad  alfo  ;  a  filthy  fountain  can  bring  forth  nothing  but  filthy  fir  earns. 
This  natural  life  does  proceed  from  natural  principles,  and  thefe 
are  corrupt ;  fuch  as  the  dcfires  of  the  fleflj  and  of  the  mind,  the  lufis 
ef  thcfiefh,  the  lufi  of  the  eye,  and  the  pride  of  life.  At  beft  their  na- 
tural life  flows  from  felf-love,  or  love  to  its  own  honour,  praifes, 
profits  or  pleafures ;  all  nature's  works  are  felfifli,  however  heroic 
they  may  be.  This  natural  life  is  direfted  by  a  natural  rule,  fuch 
as  the  light  of  nature  inward,  or  outward,  accompanied  with  the 
counfels  and  examples  of  naturalifts,-  neither  does  it  ever  come 
up  to  that  fame  rule  of  nature's  light,  which  therefore  does  con- 
demn them  as  guilty.  This  natural  life  hath  only  natural  defigns 
and  ends  ,*  the  natural  man  a6ls  from  felf  as  his  principle,  and  to 
filf  as  his  end,  afcribing  the  glory  of  all  his  aftions  thereunto  : 
'i'hns  Herod  gave  not  God  the  glory  oi  h\s?inQOX2il\on,  buttook  the 
praife  to  himfelf ;  but  he  was  immediately  fmitten  of  an  angel,  and 
eaten  up  of  'worms.  This  natural  way  of  living  is  in  a  natural  man- 
ner, after  the  courfe  of  this  world,  according  to  the  prince  of  thepoiver  of 
the  air,  Eph.  2.  2.  which  is  nothing  but  a  walking  in  the  lufts  of  the 
fie fio,  fulfilling  the  defires  of  the  flejh  and  of  the  mind:  Yea,  in  this 
natural  life,  nothing  of  Chrift,  or  of  his  gofpel,  is  either  in  the 
fl:ate,pra61:ice,  rule,end  or  manner  of  it ;  nay,they  who  thus  live, 
are  without  Chrifi,  being  aliens  from  the  common-wealth  of  Ifrael,  and 
firangers  to  the  covenant  of  promife,  having  no  hope,  and  without  God, 
oratheifts,  in  the  world,  Eph.  2.  12.  .-(2)  It  is  not  3.  legal  Vi^e,  ei- 
ther of  Jewifh  conformity  to  the  ceremonial  law,  or  of  perfeft 
conformity  to  the  moral  law:  It  is  not  that  legal  life  of  Jewifij 
conformity  to  the  ceremonial  law,  or  according  to  the  old  tefl:a- 
mentdifpenfation,for  that  ceremonial  law  is  abrogated  in  Chrifl: 
the  fubfl:ance  of  all  the  old  fliadows ;  and  fo  that  Jewi^o  life  is  un- 
profitable and  vain,  yea,  it  is  damnable,  and  prohibited  under  the 
higheft  penalties,  Co/.  2.  20, 21.  And  therefore  fays  the  apoflle. 
Gal.  5.  2.  If  ye  be  circwncifcd,  or  live  according  to  the  ceremonial 
law,  or  any  other  law  of  works,  fo  as  to  expeft  juflification  there- 
by, Chrifi  jfJjal  I  profit  you  nothing.  Neither  is  this  living  to  God  that 
perfcftlifeof  conformity  to  the  moral  law,  according  to  the  old 
covenant  of  works,  which  required  perfeft,  perfonal,  and  perpe- 
tual obedience,  as  the  condition  of  life ;  and  thrcatned  death  up- 
on the  leafl  failure :  1  fay,  it  is  not  this  life  neither ;  for  man  hath 
become  guilty,  and  forfeited  life,  and  incurred  death  by  J  dam's 
firft  tranfgrellion,  Rom.  5.18.  By  one  man  fin  entredinto  the  world, 

E  e  4  and 


^^o  Law-Death,    Gospel-Life. 

and  death  by  fin,  &c.  Thus  we  are  for  ever  incapable  of  that  life, 
which  Jdam  was  capable  of  before  the  fall.  It  is  alfo  imprafticable, 
becaufe  manis  by  nature  ixiithoutjlrength,  Rom.  5.  6.  We  have  no 
ftrength  to  give  that  obedience  which  the  covenant  of  worl<s  re- 
requires,  becaufe  ix)e  mujt  be  redeemed  from  the  ciirfe  thereof^  r^nd 
reftored  to  the  righteoufnefs  thereof,  before  we  can  be  capa- 
ble to  do  what  it  requires.  And  though  Adains  fin  and  tranf- 
greffion  were  not  imputed  to  us,  as  indeed  it  is,  yet  feeing  eve- 
ry adult  perfon  at  lealt  hath  finned  after  the  fimilitude  of  Adam's 
tranfgre^ion,  for  no  man  liveth  andfinneth  not;  therefore  he  can 
never  perform  the  perfeft  obedience  therein  required,  and  by  the 
deeds  of  the  laiv  no  flejh  can  be  jufiified.  Befides,  there  is  no  article 
of  that  covenant  of  works,which  provided  for  a  remedy  in  cafe  of 
a  breach;  but  all  that  the  covenant  of  works  does,  is,  to  promife 
life  toperfeft  obedience  in  man's  own  Itrength,  and  threatens 
death  in  cafe  of  failure,  and  fo  leaves  the  tranfgreffor  thereof  un- 
der its  curfe.  In  a  word,  the  life  according  to  that  covenant,  can- 
not be  the  life  here  meant,  becaufe  that  covenant  fpeaks  nothing 
of  Chrift,  or  of  his  gofpel,  by  whom,  and  by  which  only  we  can 
now  come  to  this  living  unto  God;  and  becaufe  this  living  untO' 
God  prefuppofes  a  being  dead  to  the  law,  or  dead  to  that  covenant, 
othcrwife  we  can  never  live  unto  God.  3.  It  is  not  a  pharifaical 
life  of  external,  legal,  imperfe6l  conformity  to  the  law,,  whereby 
we  endeavour  toeflablifha  righteoufnefs  of  our  own,  as  the  Jews, 
Kom.  9.  31,32.  and  Rom.  10.  3.  Many  reckon  an  outward  moral 
converfationtobethis  living  imto  God,  whether  in  performing 
the  natural  duties  of  civility  and  moral  honefty,  or  in  an  external 
performance  of  religious  duties,  fuch  as  prayer,  praife,  reading 
and  hearing,  waiting  upon  divine  worfliip.  The  Church  of  Lao- 
dicea  was  felf-conceited  ,•  they  tho't  they  were  rich  and  increafed  with 
godds :  But  behold  the  teftimony  that  Chrifl:  gave  them,  tnat  they 
were  nQiiher  cold  nor  hot,  fuch  as  God  would  fpue  out  of  his  mouth; 
yea,  that  they  were  wretched,  miferahle,  blind  and  naked  :  That  is  all 
the  teflimony  that  he  gave  them,  wholook'd  upon  themfelves  as 
rich  in  legal  righteoufnefs  and  good  works.  This  pharifaical  life 
may  be  accompanied  with  a  glorious  profeflion  ;  they  may  pro- 
fefs  foundnefs  in  the  faith,  and  difown  alhhefe  legal  and  unfound 
principles,  which  others  may  have  as  their  flated  opinion;  they 
may  profefs,  that  righteoufnefs  and  juflification  is  not  by  the  works  of 
the  law,  but  by  the  faith  of  Chrifl ;  or  by  the  works  of  Chrifl  received  by 
faiib  alone;  they  may  have  a  found  head,  but  no  found  heart,  nor  a 
good  confcience,  nor  faith  unfeigned;  for  the  end  of  the  commandment 
is  love  proceeding  from  thefcy  1  Tim.  1.5.   Perfons  may  be  hke  the 

toad. 


Law-Death,     Gospel-Life.  441 

toad,  that  hath  a  precious  (tone  in  his  head,  but  his  belly  is  full  of 
poifon ;  they  may  have  a  head  full  of  knowlege,  and  a  heart  full 
ofemnity,-  a  filthy  mud- wall  may  be  garniihcd  with  fine  tapef- 
try ,'  a  rotten  fepulchre  may  be  whitened :  They  may  have  much 
of  the  matter  and  external  form  of  godlinefs,  and  yet  want  the 
power  and  internal  form  thereof;  a  name  to  live,  and  be  dead.  Yea, 
this  pharifaical  life  may  be  accompanied  with  many  excellent 
gifts  and  common  graces,  and  high  attainments,  as  well  as  all 
vifible  church  privileges )  as  we  find  fome  apcflatcG  may  have, 
Heb.  6, 4, 5, 6.  Their  Under/landing  mRy  be  fo  far  enlightened  that 
they  may  attain  to  great  difcoveries  of  Chrift.  Balaajr.  was  called 
a  man  ijohofe  eyes  "diere  opened^  and  thary?<iy  th".  vifions  of  the  Alniighty^ 
Num.  24.  Their  ivills  may  be  fo  far  renevv^ed,  as  to  have  a  great 
many  good  purpofes,  like  theCewho  rejolved  to  Jerve  the  Lordimh 
all  their  heart.  Dent.  5.  27*  29.  ^ofi.  24. 18, 21.  I'hey  may  beaimojl 
perfuadedto  be  Chrijiians ;  their  affe6lions  may  be  greatly  raifed 
and  enlarged  ;  they  may  be  raifed  to  fome  forrow  forlin,  like 
Judas  y  and  like  Efau,whofought  the  blejjing  with  tears ;  to  fome  joy, 
like  the  ftony-ground  hearers,  who  received  the  word  with  joy  and 
pleafure,  yet  had  no  root ;  to  fome  delight,  like  the  Jews,  of  whom 
it  is  faid,  Ifa.  sS-  2.  That  they  fought  him  daily,  and  delighted  to  know 
his  ways ;  yea,  to  fome  fear  and  reverence,  like  thefe  enemies 
that  are  faid  to  Jubmit  them/elves,  Ffal.  66.  3,  and  even  to  fome  ex- 
traordinary raptures,  like  thefe  who  are  faid  to  tafte  of  the  heavenly 
gift,  and  to  be  partakers  of  the  Holy  Ghoji ;  hereupon  their  life  and 
converfation  may  be  changed  in  part.  Thus  many,  through  the 
knowledge  ofGod,3.nd  ofChriH^have  efcaped  the  pollutions  of  the  world. 
2  Pet.  2.20,21,22.  The  common  gifts  and  graces  of  the  Spirit 
may  warm,  fmooth,  and  wafh  their  outward  converfation  ;  all 
this  will  not  amount  to  this  living  unto  God  in  the  text.  IVhat  kind 
of  life  then  is  this  ?  J  anfwer,  4.  It  is  a  fpiritual  life,  being  the  a6lion, 
motion,  and  gracious  laving  operation  of  the  Spirit  of  God  in  us, 
2j\dcaufing  us  to  walk  inhisfiatutes,  Ezek.  37.  27.  It  is  the  life  of  a 
fpiritual  man.  It  is  impoflible  for  one  to  have  a  godly  life,  what- 
ever to  the  world  he  may  feem  to  have,  tillhebeagodlyperfon» 
or  in  a  fpiritual  Hate.  A  man  mufl  have  a  ftate  of  union  to  Chrifl 
by  the  faith  of  God's  operation,  fo  as,  being  married  with  this  huf- 
band,  he  may  bring  forth  fruit  untoGod.  The  branch  of  the  old 
yidam  cannot  bear  good  fruit ;  it  is  onlvthe  true  branch,  planted  in 
Chriftby  the  Spirit  of  faith,  that  bears  good  fruit,  ^o/;.  15.  4,5.  A 
man  mufl:  be  in  a  ftate  of  reconciliation  with  (rod,  juflified,  par- 
doned, and  indemnified,  before  God  accept  of  any  lervice  ofi-'  his 
hand  i  for  two  canjwtwalk  together ^  or  live  together,  unlefs  thev  bs- 

egreed. 


442  Law-Death,   Gospel-Life. 

agreed.  God  accepts  no  a6lion  from  an  enemy,  but  his  returning 
r,o  him  by  fiiith  in  Chriffc,  and  then  begins  all  perfonal  acceptance. 
Men  mull  beinaflate  of  adoption,  before  itispoffible  that  they 
can  he  followers  of  God  as  dear  children ;  in  aflate  of  renovation,  re- 
newed by  the  Holy  Ghoft  in  thefpirit  of  our  mind.  The  godly  man,^who 
is  in  cafe  for  a  godly  life,  is  juft  a  new  creation,  even  the  workman- 
fuip  of  God  created  in  Chrijt  Jefus  unto  good  works,  which  God  before  or- 
dained that  he  fljould  walk  in  them.  If  the  heart  be  notn^^f  with 
God,  a  man  cannot  have  a  right  life,  or  live  unto  God. 

But  I  (liall  go  on  to  inquire,  2dly,  Into  thefcriptural  defignati- 
ons  of  this  life.  To  give  all  the  names  that  it  comes  under  in  fcrip- 
ture,were  too  large  a  task :  I  Ihall  only  fingle  out  fome  of  the  moft 
notable  names  it  gets  in  fcriptm*e.  Itisfometimesdefigned  from 
God,  fometimes  from  Chrifl:,fometimes  from  the  Spirit,and  fome- 
times  from  thefe  names  that  import  the  other  fpecial  qualities  and 
properties  of  it.  i.  Sometimes  defigned  from  God,  and  it  is  call- 
ed the  life  of  God,  Eph.4..  18.  from  which  all  natural  men  are  aliena- 
ted :  This  is  a  wonderful  name  that  it  gets,  the  life  of  God.  Who  can 
tell  what  this  life  of  God  is  ?  God  lives  in  himfelf,and  the  believer 
1  ives  in  God,  his  life  is  hid  with  Chrift  in  God,  Col.  3.3.  The  bed:  we 
can  fay  of  it  is,  that  it  begins  in  grace,&  ends  in  glory,  and  is  whol- 
ly of  God,  and  in  him.  2.  Sometimes  it  is  defigned  from  Chrifl:,, 
and  {"o  it  is  called  a  living  by  faith  on  the  Son  of  God,  Gal. 2. 20.  imme- 
diately following  our  text  ;  where,  when  the  apoftle  would 
explain  what  he  underftands  by  his  being  dead  to  the  law,  he 
iays,  /  am  crucified  with  Chrift ;  and  when  he  would  explain 
what  he  underllands  by  his  living  unto  God,  he  fays,  Never  the 
hfs  I  live,  yet  not  I,  but  Chrift  liveth  in  me.  Chrift  (  might 
he  fay)  is  the  Alpha  and  Omega  of  my  life,  the  beginning  and 
the  end  of  it  ;  the  author  andfinifter  of  it  ,•  Chrift  is  the  prin- 
ciple of  my  life,  from  whom  Ilive;  Chrift  is  the  end  of  my  life, 
to  whom  I  live;  Chrift  is  the  pattern  of  my  life,  according  to 
whofe  example  I  live ;  Chrift  is  the  giver  of  my  life,the  maintain- 
er  of  my  life,  thereftorerof  my  life;  after  decays,  hereftores  my 
foul,  and  makes  me  to  walk  in  the  paths  of  right  eoufnefs  for  his  name's 
fake.  Chrift  is  the  food  of  my  life ;  I  would  die,  if  he  did  notfeed 
me  with  his  fiefh  and  blood,  which  is  living  bread  and  water  to  me  : 
Chrift-  is  the  medicine  of  my  life ;  it  is  by  renewed  touches  of  the 
hem  of  his  garment,and  renewed  applications  to  him,that  my  foul 
is  healed  ;  for  there  is  healing  under  the  wings  of  this  fun  of  righte- 
oufnefs.  Chrift  is  the  All  of  my  life  ,•  for  to  me  to  live  is  Chrift  ;  he 
is  my  liglu,  my  ftrength,  my  righteoufnefs :  It  is  the  glory  of  the 
believer,  to  acknowledge  Chrift  the  Alpha  and  theOm^^'^^and  the 

A-LLi 


Law -Death,     Gospel-Life.  443 

^LLof  his  fpiritual  life.  3.  Sometimes  it  is  defigned  from  the 
Spirit,  and  fo  it  is  called  a  living  in  the  Spirit,  Gal.  5.  25.  If  we  live 
in  the  Spirit,  let  us  alfo  -walk  in  the  Spirit.  It  is  a  living  in  the  light, 
and  leading  ot"  the  Spirit,  Thy  Spirit  is  good,  leadme  to  the  landuf  up- 
rightnefs.  itis  a  living  in  the  graces  and  fruits  of  the  Spirit,  which 
aredelcribed.  Gal.  5.22.  and  a  bringing  forth  theje  fruits  of  the 
Spirit,  h  is  a  living  in  the  flrength  and  power  of  the  Spirit,  which 
is  therefore  called  a  law,  The  law  of  the  Spirit  of  Life  in  Chriji  Jcjus 
hath  made  me  free  from  the  law  of  fin  and  death.  '1  he  power  of  tlic 
Spirit  hath  ihit  force  of  a  law  within  the  man,  infomuch  that  when 
h^  walks  in  the  Spirit,  he  does  not  fulfil  theluftsof  the  fie fh;  he  fets 
the  power  of  the  Spirit  againft  the  power  of  fin.  It  is  a  living  in 
the  comforts  of  the  Spirit,  and  joys  of  the  Holy  Ghoft ;  and  when 
he  thus  lives,  the  joy  of  the  Lord  is  his  flrength.  It  is  a  walking  in 
the  liberty  ot  the  Spirit  ,*  and  where  the  Spirit  of  the  Lord  is,  there  is 
liberty  :  When  a  man  hath  this  life,  then  he  hath  liberty  to  hear, 
read,  pray,  believe,  mourn,  and  hberty  to  ferve  the  Lord ;  Truly 
J  am  thy  fervant,  thou  haft  loofed  my  bonds.  In  a  word,  it  is  a  living 
in  the  love  of  the  Spirit y  and  in  a  conftant  dependance  on  the  Spirit. 
4.  Sometimes  it  is  defigned  from  thefe  names  that  fignify  other 
fpecial  qualities  and  properties  of  it :  And  here,  I  might  bring  in 
a  multitude  of  fcriptures.  It  is  called  a  holy  life.  Be  ye  holy  as  I  am 
holy :  It  is  called  a  humble  life,  walk  humbly  with  thy  God;  a  heavenly 
life,  our  converfation  is  in  heaven ;  the  man  is  heavenly  in  his  tho'ts, 
and  fpiritually  minded  ;  heavenly  in  his  fpeech,  deiiring  to  edify 
thofe  that  are  about  him ;  heavenly  in  his  affe6lions,  which  arefet 
upon  things  above,  hisdefireand  delight  being  fet  upon  heavenly 
things ;  heavenly  in  his  hope.  Looking  for  that  blejfed  hope,  ajid  the 
glorious  appeming  of  the  great  God  ;  heavenly  in  his  trade,  trading 
daily  to  the  heavenly  country,  by  faith,  prayer,  and  drawing  bills 
of  exchange  upon  Chrift,  as  it  were,  for  all  that  he  (lands  in  need 
of.  It  is  called  an  upright  life.  No  good  thing  ivill  he  withheld  from 
him  that  walketh  uprightly.  A  well- ordered  life.  To  him  that  orders  his 
converfation,  &c.  It  is  called  a  circumfped;  life,  See  that  ye  walk  cir- 
cumfpedtly.  It  is  called  a  gofpelW^Q,  Let  your  converfation  be  as  it  be- 
cometh  the  gofpel,ihat  is,  as  it  becomes  agofpel-ftate,  gofpel-prin- 
ciples,gofpel-rules,  and  gofpel-patterns,gofpel-motives,and  gof- 
pel-ends ;  and  under  the  influence  of  gofpel-grace,  adorning  the 
do6bine  of  God  our  Saviour.  But,  omitting  all  thefe,  1  only  in- 
flanceinone  fcripture,  wherein  this  living  unto  God  is  defcribed 
infuch  a  manner  as  includes  all  other  propertiesof  it,yea,  and 
comprehends  all  the  duties  of  obedience  we  are  called  to,  Tit»  2. 
11,12.  Ihe  grace  of  Cod  bath  appeared  unto  all  men,  t  sacking  us,  that 

denying 


44+  Law -Death,     Gospel-Life. 

denying  ungodlinefs  and 'worldly  luJis,we/Joould  livefoberly^  righteoujly^ 
and  godly  in  thisprefenfujorld;  where  you  fee,  this  living  untoGod 
comprehends  all  thefe  duties  o^piety  towards  God.fobriety  towards 
our  felves,  and  right eoiifnefs  towards  ourj  neighbour,  which  we 
are  obliged  to  by  the  law,  as  a  rule  of  life  &  holinefs,  and  all  under 
the  influence  of  the  grace  of  God,  revealed  in  the  gofpel,  teach- 
ing us  thefe  things  efficacioufly :  For  the  law  teacheth  them  only 
preceptively;  but  it  is  the  gofpel  that  teacheth  them  effectively, 
ivorkinginusboth  to  will  and  to  do.  O  that  we  knew  this  life  more 
than  we  do. 

The  third  thing  here  was,  What  is  imported  in  its  being  called 
a  life  in  general '?  Indeed  this  living  to  God,  is  the  only  life  that  de- 
ferves  the  name  of  life.  In  vegetative  life,  the  trees  of  the  field  do 
excel  men  ;  for,  from  little  plants,  they  turn  to  ftately  oaks.    In 
jhifitivcW^Q,  thebeafts  of  the  field  do  excel  man,  for  they  go  be- 
yond him  in  thefe  natural  faculties  ,*  as  the  dog  in  fmelling,  the 
eagie  in  feeing,  the  hart  in  hearing,  and  other  creatures  in  other 
fenfes.  In  rationalWiQ^  many  heathen  philofophers  may  excel  the 
Chriftian.    So  that  it  is  not  the  vegetative  life,  whereby  plants  ;ex- 
cel  us ;  nor  the  fenfuive  life,  whereby  beads  excel  us ;  nor  the  rati- 
onal life,  which  reprobates  have  as  well  as  we ;  but  the  Spiritual, 
divine  hfe,  that  deferves  the  name,  without  which,  our  life  is 
but  a  death.   However,  this  fpiritual  life,  or  living  to  God,  may  be 
called  life,  becaufe  it  hath  all  thefe  things  in  it  fpiritually,  which 
natural  life  hath  in  it  naturally ;  as,  i.  Life  hath  motion  in  it ;  and 
fo  here,  this  fpiritual  life  imports  motion  ;  wherever  the  fpirit  of 
life  comes,  there  is  a  motion  among  the  dry  bones.     Now,  there 
are  fome  duties  he  moves  in,  fuch  as  prayer.  Behold heprayeth,  who 
never  prayed  to  purpofe  before  ,•  he  moves  in  the  duties  of  hear- 
ing, reading,  examination,  and  mortification.    Now,  there  are 
fome  graces  that  move  in  him :  Faith  begins  to  move,  faying,  I  be- 
lieve. Lord  help  my  unbelief:   Hope  begins  to  move,  He  is  begotten  to 
a  new  and  lively  hope:  Love  begins  to  move,  perhaps  mfighsand 
i2;rones  for  want  of  love.   Now  he  moves,  and  the  term  he  moves 
fro?n,  is  fin,  Satan,  and  the  world,  and  felf,  and  felf-righteoufnefs  ,* 
and  the  term  he  moves  ro,  is  God  and  CI.  rill,  and  'leaven,  and  hea- 
venly things.     So  far  as  this  divine  lif;^  take''  pl'.ce,  fo  far  all  the 
faculties  of  the  foul  move  tow  rds  Go:'  .•  the  'inderflanding  to  fee 
him,  the  will  to  ferve  him,  the  :.i?:'.tl\ons  co  embrace  him,  and  all 
the  members  of  the  body  to  be  cnploycdforhim.     The  eye  is 
life  up  to  her.'en  in  pri:yer:mc  fupplicat'on ;  t'iC  ear  is  open  to 
receive  inftruction;.  'the  mouth  enlarged  tc  fing  hispraifes  ;  the 
tongue  will  be  no  more  ihe  trumpeter  of  idle  communication ;  the 

hand 


L  A  W  -  D  E  A  T  II,     G  0  S  P  E  L  -  L  I  F  E.  445 

hand  and  hcarc  will  be  inflruments  of  det^otion  ;  the  knees  will  be 
hoKcd  to  the  God  and  Father  of  our  Lord  JeJ'us  Chrijt ;  the  feet  will 
delight  to  carry  the  man  to  the  houfe  of  the  Lord ;  all  is  in  motion 
for  God,  fo  far  as  this  life  takes  place.  You  may  here  fee,  by  the 
way,  whether  you  have  or  want  this  life,  which  is  a  living  to  Got'. 
Tho'  I  fee  an  image  lively  reprefenting  a  man,  having  eyes,  ears, 
mouth,  nofe,  hands  and  feet,  yet  I  know  it  hath  no  life  inir,bc- 
caiife  it  hath  no  motion ;  fo,  if  we  fee  a  profeilor  without  pra6licc, 
we  may  Iciy  he  is  an  idol,  he  is  no  Chrifl;ian,but  the  image  of  a 
Chriflian.  It  is  true,  a  hypocrite  may  have  all  thefe  external  mo- 
tions, like  a  painted  puppet,  that  may  by  fome  engine  be  made  to 
dance,  and  move  up  and  down,  but  from  no  vital  principle  of  life. 
2.  Life  hath  breath  in  it,  Jam.2.  laft.  The  body  ivithout  breath  is  dead, 
as  it  may  berendred;  foin  thisJife  there  is  breath.  If  a  man';; 
breath  be  held  in  a  little  while,  the  perfon  cannot  live ;  fo  the  be- 
liever would  die,  if  he  had  not  breath  in  a  fpiritual  fenfe.  What 
is  the  air  he  breathes  in?  Itis  jufl;  the  Spirit  of  God;  Awake,  O 
north-wind,  andcome  thoufoiith,  &c.  What  is  the  breath  that  is  put 
within  him?  It  is  the  Spirit  of  God,-  the  Holy  Gholl  is  that  to 
to  the  believer,  which  breath  is  to  the  body,  yea,  which  the  foul 
is  to  the  body.  God  breathed  into  Adam  the  breath  of  life  ,•  and 
he  breathes  on  the  believer,  faying.  Receive  ye  the  Holy  Ghojl;  I 
ivill  put  my  Spirit  -ivithin you.  What  lungs  does  he  breathe  with  ? 
It  is  faith,  ^e  receive  the  promife  of  the  Spirit  by  faith.  And  what 
things  does  he  breathe  after  <^  Indeed  the  earthly  man  breathes 
after  earthly  things,  faying,  fVIjo  ivill  fljeiv  us  any  good  ?  But  the 
heavenly  man  breatheth  after  heavenly  things,  Lord,  lift  thou  up 
the  light  of  thy  countenance  upon  me.  Many  people  have  a  (linking 
breath;  it  hath  the  fmell  of  earth,  yea,  the  fmellof  hell;  fome 
breathe  out  blafphemies  and  oaths,  fome  breathe  out  cruelty  and 
wrath  ;  but  the  man  that  hath  this  life,  and  lives  unto  God, 
his  breath  is  a  fweet  breath  ;  fo  hx  as  he  lives  unto  God,  his 
breath  fmells  of  heaven,  and  of  God  and  Chrill:.  Bur,  3.  Lifi 
hath  ufually  groivth ;  even  fo  this  life  is  a  growing  life,  this  zvellof 
water  fprings  up  to  everlafling  life.  Let  a  painter  draw  the  figure 
of  grapes  ever  fo  artificially,  yet  they  may  be  feen  and  difcerned 
from  natural  grapes,  becaufe  they  grow  net;  Thus  the  painted 
hypocrite  may  look  well,  but  never  grows.  A  man  tliatl. ;uh  his 
divine  life,  is  ufually  growing;  if  not  upwardly  in  holinefs,  yet 
downward  in  humility  ,*  if  not  fcnliLly  in  outward  fruitfuliiLrs,\ec 
infcrfibly  in  inward  iighs  and  fobs,  becaufe  cf  his  unfruitfuh^ic^, 
anci  in  pantirgscf  foul  towards  perftdicn;  he  that  hath  clean 
hai:ds  wa>:eih  iliorgcr  and  flrunger.     IcJeed  a  •.viiiLcr-LiiLc  may 

put 


44(5  Law-Death,     Gospel-Life. 

puc  the  believer  far  back,  &  interrupt  the  growth^btit  a  fiimmer- 
reviving  will  make-up  all  again.  4.  Life  hath  appetite  and  fenfe  ; 
even  fo  this  life  imports  fpiritualiZpjJ^r/f^&fpiritual/^w/^.  There 
is;)ppeciie  after  fpiritual  food  :  Many  pamper  their  bodies  and 
ftarve  their  fouls ;  but  he  that  thus  lives,  hath  a  hunger  and  third 
after  righieoufnefs,  and  like  nezv  born  babes ,  dcfires,  &c.  The 
do6trine  of  the  gofpel  is  h.is  life ;  For  a  man  livetb  not  by  bread  alone, 
but  by  every  word,  &c.  Pie  hath  an  appetite  after  thefe  words  of 
grace,  and  draws  wnter  out  of  thefe  wells  of  falvation  with  joy.  Ma- 
ny are  the  fecret  longings  and  pan  tings  of  the  living  foul  after  the 
living  God,  who  is  his  life :  And  as  life  feeks  its  oxvn  prefervation 
cuntinually,  fo  does  the  living  foul  in  the  livingGod,in  whom  only 
his  life  is  hid.  There  is  fenfe  alfo  ,•  here  life  is  fenfible  of  whatfo- 
cver  is  an  enemy  to  it,and  refifts  it ;  the  more  life,the  more  fenfe; 
and  the  more  fenfe,  the  morerefiftance:  Even  fo  they  that  live 
this  life  unto  God,  they  feel  corruption,  and  they  fight againft  it. 
For  thefpirit  lujls  againjt  thefleflj,and thefteflj  againfi  thefpirit ;  they 
grone  under  the  weight  of  corruption,  which  they  feci,  and  rec- 
kon themfelves  wretched  on  the  account  thereof,-  0  wretched 
jnan  that  I  am,  &c.  They  that  have  no  feeling  of  fin,  no  fighting 
againllit,  donotlooklike  thefe  that  have  this  life.  They  who 
have  fpiritual  fenfes,  at  leaft  who  have  them  exercifed,  have  the 
feeing  eye  ,•  they  fee  the  evil  of  fin,  they  fee  the  beauty  of  holi- 
nefs,  they  fee  the  glory  of  God  in  the  face  of  Jefus  Chrifl: ;  they 
fee  God  in  his  ordinances,-  they  fee  an  internal  glory  in  the  exter- 
nal adminiflration  of  ordinances,  which  others  not  feeing,  they 
think  very  little  of  thefe  things ;  alfo  they  fee  God  in  his  provi- 
dences, in  judgments  they  fee  a  jufl;  God,  and  in  mercies  they  fee 
amercilulCiod,  and  themfelves  lefsthan  the  leaft  of  all  his  mer- 
cies. They  have  the  hearing  ear;  they  hear  the  voice  pf  God 
in  the  word,  and  rod ;  they  fmell  the  favour  of  his  name,  v/high  is 
as  oiniment  poured  forth;  they  taftehis  goodnefs^and  feel  his 
power :  And  thus  you  fee  what  may  be  imported  in  its  being 
called  a  Ife  in  general. 

FOURTHLY,  What  is  imported  in  its  being  called  a  living  un- 
to God',  what  is  this  living  unto  God  ?  I  have  faid  feveral  things, 
about  it  already;  but  this  living  unto  God,  more  particul-irly, 
may  import  thefe  four  thing?  following,  i.  The  believer's  liv- 
ing unto  God,  imports  his  living  fuitably  to  the  relations  that  God 
flands  in  to  him,  and  he  unto  God,  as  being  his  God  in  Chrift  Je- 
fus ;  and  fo  it  is  a  living  to  him  as  our  redeemer,  both  by  price  and 
power,  as  thefe  thac^f^  not  our  ovm,  but  bought  with  a  price;  and 
therefore ^/c/7/j7>2^  the  Lordin  our  fouls  andbodies  which  are  his.    It 

is 


Law -Death,     Gospel- Life.  447 

is  a  living  to  God  as  our  head:  God  in  Chrid  is  the  bcliever'.s  head  ; 
and  fo  to  live  to  him  as  our  head,  is  to  Hve  as  members  of  fuch  a 
head,  drawing  fpiritual  virtue,  light,  life,  and  comfort  from  him 
as  the  head,  h  is  a  living  to  God  as  our  husband ,  Thy  maker  is  thy 
husband;  and  fo  live  to  him  in  this  relation,  is  to  live  reverently, 
lovingly,  affe6lionately,  with  fubmiilion  and  fubjeilion  to  our 
husband,  as  becomes  the  fpoufe  of  fuch  a  glorious  husband. 
It  is  a  living  to  God  as  our  heavenly /:7?/?fr,  depending  on  him 
as  children  on  their  faiher;  Pfllt  thou  not  from  this  time  call  me, 
AJy  father,  thou  art  the  guide  of  my  youth  ^  Jer.  3.  4.  li  is  a  living  to 
God  as  our  Judge, Lavo- giver  and  King ;  and  fo  it  is  a  living  as  thofe 
that  are  account  able  to,  and  a^we  (liallanfvver  at  the  tribi:nalof 
this  Judge.  It  is  a  fitting  at  the  feet,  and  receiving  the  law  from 
the  mouth  of  this  laiv-giver;  and  it  is  a  'ielding  the  tribute  of 
praife,  obedience  and  iubjcflion  to  this /Cm?.  In  a  word,  it  is  a 
living  to  God  as  the  nbjcci:  of  our  worfliip  ana  iMova.' ion  Joving  him 
as  the  Lord  our  Godmth  allour  heart,  Joiil,  mind,  andftrength.  'ihus, 
I  fay,  to  live  to  God,  is  to  live  fuitably  to  all  ih(z^Q.  relations  he 
ftands  in  to  us.  2.  The  believer's  living  unto  God,  iir.porLs  his 
living  fuitably  to  iht^Q -privileges  and  favours  that  he  receives  from 
God.  Hath  he  enlightned  us  in  the  knowledge  of  himfelf?  Then, 
to  live-to  him,  is  to  -vjalk  as  children  of  light,  and  not  as  thofc  thac  are 
yet  in  darknefs  and  ignorance.  Hath  he  called  us  effedlually  ? 
Then,  to  live  to  him,  is  to  ixalk  zwrthy  of  the  vocation  ivhereivith  nxie 
are  called.  Hath  he  given  us  grace!*'  Then,  to  live  to  him,  is  co 
live,  not  as  gracelefs,but  as  gracious  perfons ;  not  as  thofe  that  arc 
in  a  flare  of  nature,  but  in  a  llate  of  grace.  Hath  he  pardoned  our 
fins,  juftiiied  our  perfons,and  brought  us  into  peace  with  himfelf? 
Then,  to  live  to  him,  is  loflandfajl  in  the  liberty  whereivith  he  hath 
made  us  free.  Hathhereneweci  andfantlifiedus?  Then,  to  live 
to  him,  is  to  live  as  renewed  and  fan6lified  perfons,  whofe  lufls  are 
mortified,  and  whofe  fouls  are  transformed  into  the  image  of  God, 
Hach  he  poured  in  the  promife  into  our  hearts  by  the  fpirit  ? 
Then,  to  live  to  him  fuitably  thereto,  is,  having  thefe  pro?nifcs,to 
cleanfe  ourf elves  from  allfilthinefs  of  theftefl:>  and  of  the  fpirit,  perfect- 
ing holinejs  in  the  fear  of  God.  Hath  he  made  us  heirs  of  glory? 
Tlien  to  live  to  him,  is  to  live  as  candidates  for  heaven,  as  pilgrims 
andjlrangers,  abjlaining  from  Jlcfljly  hifls,  travelling  to  the  other, 
world,  having  our  affections  and  converjation  in  heaven.  3 .  Th e  be- 
liever's living  unto  God,  imports  his  living  in  communion  with 
him,  and  comfortable  enjoyment  of  him:  In  communion  with 
him,  in  the  conrtant  contemplation  of  him,  fanclifying  the  Lord  in 
§ur  hearts  ,•  in  a  conltantaficdlion  to  him,  having  his  love Jhed abroad 

in 


44-8     ,  Law-Death,     Gospel-Life. 

in  our  hearts  by  the  holy  gh oft ;  and  in  a  conflant  dependance  on  him, 
receiving  all  from  him  by  faich,  and  returning  allcohiuiin  duty 
nnd  gratitude.     Jc  is  a  living  in  the  comfortable  enjoyment  of 
Jiim,  as  all  our  porrjon  and  happinefs,  allour  falvationanddefire, 
renouncing  all  things  in  heaven  and  earth  as  our  portion,  but  a 
(rod  in  Chrift alone,  faying,  IVhom have lin heaven  but  thee?  &c. 
4.   I'he  believer's  living  unto  God,  imports  his  livingin  confor- 
n)ity  to  God  ;  and  indeed,  fo  far  as  we  enjoy  God,  fo  far  will  we 
be  con  form  to  him.     As  it  will  be  in  glory,  'we  /ball be  like  him,  for 
ive/J.milfec  him  as  he  is ;  fo  it  is  in  grace  here,  the  more  the  foul  fees 
and  enjoys  him,  the  more  is  he  like  unto  him  ;  beholding  his  glory  ^ 
ive  are  changed  into  the  fame  Image,  ^c.    And  fo  tl  is  living  unco 
Ciod,  is  a  living  in  conformity  to  God's  nature,  being  holy  asheis 
holy,  perfe^  as  our  heavenly  Father  is  perfcit.     Is  he  a  perfeft  God  ? 
Then  to  live  to  him,  is  to  go  on  to  perfeciion,  Hcb.  6.  i .  It  is  a  living 
in  conformity  to  his  way  of  living.     God's  way  of  living  is  a  lioly, 
jufr,  good,  faithful,  merciful  way,  having  a  general  good-will  to 
all,  and  a  fpecial  good  will  to  fome ;  and  fo  ought  our  way  to  he. 
It  is  a  living  jn  conformity  to  God's  ends :  God's  great  end,  which 
he  fets  before  him,  is  the  glory  of  his  name,  the  honour  of  his  Son, 
the  advancement  of  Chrift's  kingdom,  the  ruin  of  &r«i2's king- 
c'om,  and  in  all,  the  praife  of  his  rich  and  free  grace ;  and  furely 
we  live  to  God,  when  we  have  thefe  endsalfo  which  are  God's 
ends.     It  is  a  living  in  conformity  to  his  law  as  a  rule,  which  is 
the  tranfcript  of  his  communicable  nature,  for  our  pra6lice  ;  If  ye 
love  me,  keep  viy  commandments :  We  do  not  love  him,  ifwedonot 
fo.     Thefe  then  that  live  to  him,  they  do,  from  love  as  well  as 
confcience,  obey  him.     Thefe  things  might  be  greatly  inlarged ; 
however  thus  you  fee  in  fliorc,  what  it  is  to  live  unco  God.     We 
are  telling,  and  you  are  hearing,  what  this  life  is ;   but  O  that  we 
could  live  this  life,  as  well  as  fpeak  and  hear  of  it!  Look  to  the 
Lord,  that  he  may  make  you  know  it  to  your  experience.     It  is 
called  a  living  to  God,  i.  ISecaufe  it  hath  theyp/nf  ofGod  for  the 
principle  of  it.    2.  Becaufe  ic  hath  the  luor^of  God  for  the  rule 
of  it.  3.  Becaufe  ic  hath  the  love  of  God  for  the  motive  of  it.  And, 
4.  Becaufe  ic  hath  the  ir/ory  of  God  for  the  ultimate  end  of  it. 
FOURTH  HEAD. 

The  fourth  thing  propofed,  was,  to  fliew  the  influence  that  this 
hc'ing  dead  to  the  law,  hath  upon  living  to  God;  or  the  neceflicy  of 
this  death,  in  order  Co  this  life.  Here  I  might  lliew,  i.  That  it  is 
neceilary.     2.  Whence  it  is  neceflary. 

Firft,  That  it  is  neceflary  that  we  die  to  the  law  in  point  of  jufli- 
fication,  before  we  can  live  to  God  in  point  of  fan(fl:ification.  Be^ 

fides 


Law-Death,    Gospel-Life.  449 

fides  what  was  faid  upon  the  firft  head,for  the  confirmation  of  the 
doftrine,  thefe  following  conliderations,  or  remarks,  may  difco- 
ver  the  neceility  of  being  dead  to  the  law,  in  order  to  our  living  to 
God.  I.  Remark,  That  a  man  that  is  under  the  law,  can  perforin 
no  holy  aft ;  he  may  do  fome  things  that  are  materially  good,  buC- 
nothingcanhedothatis  formally  good,  or  holy  ,*  and  his  work, 
infleadoffanftifying  him,  does  flill  more  and  more  pollute  him. 
Tit.  I.  IS'  To  the  pure  all  things  are  pure ;  hut  unto  them  that  are  defil- 
ed and  unbelieving,  is  nothing  pure ;  hut  even  their  mind  and  confcience 
is  defiled.  He  then  that  is  alive  to  the  law,  and  under  the  covenant 
of  works,his  works  can  never  make  him  holy,but  rather  more  and 
more  unholy.  2.  i^^w^r^-.  The  man  that  is  under  the  law,  hath 
no promife  of  holinefs  or  fanftification  by  that  law.  The  law  only 
promifes  life  upon  perfe6l  obedience  in  our  own  perfon ;  and  if 
true  fan  (SI  ifi  cation  may  be  in  one  that  is  under  the  covenant  of 
works,  then  we  mufl  change  the  articles  of  the  covenant,  and  pro- 
mifes  of  the  covenant  of  grace,  and  make  fan6lification  no  pro- 
mife of  it,*  we  mud  blot  out  thefe  promifes,  III  put  a  ne-vo  fpirit 
within  you,  and,  rUwrite  my  law  in  your  hearts,  and  all  other  pro- 
mifes of  the  like  nature  mufl  be  razed  out  of  the  covenant  of 
grace ;  if  one  under  the  covenant  of  works  may  attain  to  fanttifi- 
cation  by  his  own  works,  there  is  no  need  of  this  promife.  3. 
Remark,  that  the  man  that  is  under  the  law,  hath  no  principle  of 
holinefs.  The  grand  principle  of  true  holinefs,  is  the  fpirit  dwell- 
ing in  the  man.  Now,  how  does  one  receive  the  fpirit  of  fan6lifi- 
cation  ?  Is  it  by  the  ixwks  of  the  law  ?  No,  but  by  the  hearing  of  faith, 
Grt/.  3.2.  It  is  the  doftrine  of  grace,  not  of  works,  that  makes  us 
partakers  of  this  fpirit.  It  is  the  new  teftament,  or  new  covenant, 
that  is  the  miniflration  of  the  fpirit,  2  Cor.  3.  6.  Thereby  the  fpirit  is 
miniflred,  or  conveyed  to  us,  but  not  by  the  law.  It  is  the  gofpel 
that  calls  us  effectually  to  fanftification,  2  Thejf.2. 14.  We  receiv- 
ed the  promife  of  the  fpirit  through  faith,  and  not  by  the  works  of 
the  law.  Gal.  3.  14.  4.  Remark,  that  the  man  that  is  under  the  law, 
is  wuliout  Chrifi:,  in  whom  fanclification  only  is.  They  that  are 
fainrs,  arefainis  in  Chrifi  Jefus,  as  the  apoftledefignsthem,  and 
fanftified  in  Chrifi: :  And  our  implantation  into  Chrrfl;,is  only  from 
grace,  and  not  from  the  works  of  the  law  ;  and  fo  is  our  fanftifi- 
cation  only  from  grace,  and  only  in  Chrifi,  who g.ave  hhnfclffor  his 
church,  that  he  might  fan^ify  it,  Eph.5.  25.  5.  Remark,  I'heman 
that  is  under  the  law,  is  without  flrength,  and  cannot  perform  obe- 
dience to  the  law ;  the  law  is  weak  through  theflefo,  and  cannot  juf- 
lify  him,  neither  can  it  fandtify  him.  In  order  to  fan6lificaticn, 
a  litwcreaLiun  is  neceflary  :  The  clean  heart  mujl  be  created,  and 

F  f  tlie 

I 


45©  Law-Death,    Gospel-Life. 

the  man  created  unto  good  works:  Creating  power  muflbe  put  forth,' 
and  creation  is  a  work  of  God.  We  muft  therefore  make  a  God 
of  our  works,  and  deify  them,  and  endow  them  with  a  creating 
power,  if  we  think  by  the  works  of  the  law  to  be  fanftified,  or  af- 
cribe  fuch  efficacy  to  them,  as  to  work  true  fanftification  in  us* 
No  man  then,  thatis  under  the  law  or  covenant  of  works,  by  giv- 
ing himfelf  to  holy  duties  and  aftions,  and  exercifing  himfelf  in 
them,  can  come  to  attain  true  holinefs,  or  to  be  truly  fan6lified. 
6.  Remark,  That  the  man  thatis  underthepower  of  thelaw,  is 
imder  the  power  of  fin.  Whence  is  it,  that  the  believer  is  freed 
from  the  power  and  dominion  of  fin  ?  It  is  becaufe^^fj-  under  grace^ 
andnot  tinder  the  laiv,  Rom.  6.  14.  Shewing  us,  thatthefe  that  are 
under  the  law,  are  under  the  power  and  dominion  of  fin.  How 
fo  ?  Even  upon  the  account  of  all  the  reafons  already  affigned  ; 
and  not  only  fo,  hutheca.ufe  the  law  is  the  Jirength  of  Jin,  i  Cor.  15. 
5().  Particularly  as  it  irritares  corruption,  llrengthning  and  ftirring 
it  up  ;  Sin  taking  occafion  by  the  commandment^  wrought  in  me  all  man- 
Tier  of  concupifcence.  Sin,  by  occafion  of  the  refilling  command, 
brake  out  the  more  fiercely.  Hence  the  law  is  only  the  occafion, 
and  fin  dwelling  in  us  is  the  caufe,*  asthefhining  of  the  fun  is  the 
occafion,  why  a  dunghill  fends  forth  its  filthy  favour,  but  it  is  the 
corruption  and  purrifa6lion  therein  that  is  the  caufe ;  fo  here,  the 
Jight  of  the  law  fliining,  and  difcovering  fin  and  duty,  is  the  occa- 
fion of  fin's  irritation  and  increafe,  but  corruption  icfelf  is  the 
caufe.  Well,  fo  it  is,  that  a  man  being  under  the  law,  is  under  the 
power  of  fin:  How  then  can  heliveunta-God,  while  under  the 
Jaw?  Or,  how  can  fanftification  take  phcQ  while  he  is  alive  to  the 
law,  or  not  dead  thereto'?  Thefe  things  may  make  it  evident:  I 
think  that  it  is  necefliary  that  a  man  be  dead  to  the  Jaw,  and  bro't 
from  under  it,  before  he  can  have  true  fanftification,  or  live 
unto  God. 

Secondly,  Whence  it  is  neceffary,  that  a  man  be  dead  to  the  law 
inpointof  jufl:ification,  in  order  to  his  living  to  God  in  point  of 
fan^ification  :  Thefe  particulars  already  mentioned,  afford  fo 
many  reafons  of  the  necelTity  thereof:  Yet  fome  things  more  may 
be  faid,  for  the  further  clearing  of  this  point,  namely,  the  influ- 
ence that  dying  to  the  law  hath  upon  our  living  to  God.  Here 
two  queftions  occur,  r.  What  influence  living  to  the  law  hath, 
upon  a  man's  living  in  fin.  2.  What  inJluence  a  man's  dying 
to  the  law  hath  upon  his  dying  to  fin,  and  living  unto  God. 

Firjt^  What  influence  a  man's  living  to  thelaw,  or  being  alive 
to  the  law,  hath  upon  his  living  in  fin.  This  is  a  flrange  doctrine,, 
lijme  may  think ;  but  it  is  as  true  as  ftrange,  that  the  law,  and  our. 

works 


Law-Death,     Gospel-Life.  45  i 

works  of  obedience  to  the  law,  while  we  are  under  it,  is  the  caufe 
of  deftruttion,  inftead  of  falvation,  Rom.  9.  32.  There  you  fee 
it  dellroyed  the  wholt^e-joijh  nation  ;  Ifrael nwiTcd  righteoufnels, 
becaule  they  fought  it  by  the  works  of  the  law.  Now,  a  man's  being 
alive  to  the  hw,  hath  inlluence  upon  his  living  in  fin,  and  fo  upon 
his  deftru6lion,  in  the  following  ways,  i .  Becaufe  hereby  he  be- 
comes more  hardened  in  fin  and  fecurity,  while  he  thinks  he  hath 
fome  good  work  to  bear  him  out,  Frov.-j.  14.  What  made  the  fiK 
thy  whore,  there,  impudent  and  hardened  in  her  fins  ?  Why  ?  I 
have  peace  (f/erings  with  me,  this  day  I  have  paid  my  vows.    1  hus  the 

.Fharifees  lor  a  pretence  made  longprayers,  and  hereupon  were  hard- 
nedin  their  finful  courfes,  fearlefs  of  wrath  :  Why  ?  I  have  done 
foandfo.     2.  Hereby  they  are  kept  from  Chrift,  who  only  faves 

.from  fin.  Iheworksof  the  law  llep  in  betwixt  them  and  Chrift, 
and  the  man  takes  Chrifi:'s  bargain  off  his  hand,  promifing  the 
fame  that  Chrifl;  promifed,  even  obedience  to  the  law.  I  delight 
to  do  thy  will,  fays  Chrifi; ;  nay,  I'll  do  it  my  felf,  fays  the  man  thac 
isunuercheiaw;  he  makes  himfelf  his  own  faviour:  What!  Will 
not  God  accept  of  my  good  and  honefl:  endeavours  ?  Here  is  what 
he  fets  up  on  Chrift's  throne ;  but  if  Chrifl;  be  pulled  down  from 
his  throne,  will  it  be  fufficient  that  we  fet  up  an  honefl:  pretence  in 
his  room**  They  have  fome  things  to  fay  for  themfelves,  which, 
they  hope,  will  bring  them  off  before  God.     Thus  they  reject 

.  Chrijt  the  lamb  of  God,  that  takes  away  the  fin  of  the  iwrld ;  and  how 

.  then  can  they  but  live  unto  fin,  whatever  they  may  think  ot  them- 
felves?   3.  Hereby  their  pride  and  boafl:ing  is  cherifiiedji^ow.  4. 

.  4.  To  him  that  workethy  is  the  reward  not  reckoned  of  grace,  but  of  debt ; 
and  the  man  expe6ls  his  due  for  his  work  which  he  glories  in  ;  for 
boajlingis  not  excluded  by  the  law  of  works,  Rom.^.2Y.  and  therefore 

.the  man  is  loath  to  part  with  his  ownrighteoufnefs,  which  is  by 
the  law;  becaufe  of  his  pride,  he  will  not  fi;oop  to  live  upon  ano- 

.  ther,while  he  can  fliift  for  himfelf.  Self-love  will  not  fuffer  a  man 
to  think  the  worft  of  himfelf,  fo  long  as  he  is  alive  to  the  law ;  nay, 
I  hope  I  have  a  good  heart  to  God,  andFJldofomething  that  will 
pleafe  God  ,•  imci  fo  it  is  no  little  thing  will  bring  him  tofuhmit  to  the 
righteoufnefs  of  God,  Rom.  10. 3.  Thus  the  law  cheriilies  his  pride  ,* 
and  lure  the  proud  man  was  never  a  holy  man.  But,  4.  Hereby 
fin  is  flrengthned  and  encreafed,  as  I  faid  before :  The  motions  of 
fin  are  by  the  law,  Rom.  7.  5.  The  lawentred,  that  fin  might  abound, 
Rom.S'  20.  Not  only  as  to  the  knowledge  of  it,  which  is  by  the 
law,  but  as  to  the  adual  out-breaking  of  it  from  the  heart;  like  a 
river  being  bounded  and  damm'd  up  by  the  law,  it  fwells  and 
breaks  out  the  more  violently.   The  wicked  nature  of  man,  being 

F  f  2  '  ^-     "^       re. 


iKf^ 


452  Law-Death,    Gospel-Life- 

rep roved,  fwells  and  rifes  like  a  fnake  brought  to  the  fire..  5. 
Hereby  the  man  becomes  defperate,  for  the  law  fays,  there  is  no 
hope  without  a  perfe61:  obedience  ,*  and  the  man  having  wearied 
himfelf  in  doing  nothing  anfwerable  to  what  the  law  requires, 
comes  at  laft,  perhaps,  to  fee  there  is  no  hope,  and  fohe  dies  in 
defpair ;  I  mean,  he  dies  in  fin,  faying :  There  is  no  hope,  and  there'- 
fore  after  idols  I  will  go :  He  flees  away  from  God,  sis  Adam  did. 
6.  Hereby  he  becomes  flavilhalfo;  the  fear,  torment  and  wrath, 
which  the  law  brings  along  with  it,  when  the  penalty  of  it  is  feen, 
weakens  the  man'^s  hands ;  and  thefe  lying  like  heavy  loads  upon 
the  foul, it  is  thereby  fettered  and  bound  in  prifon,  hence  faid  to  be 
held  in  the  law ;  that  being  dead  wherein  we  were  held^fays  the  apoflle. 
The  man  is  held,  and  fliut  up  in  the  prifon  of  the  law,  and  fo  out  of 
cafe  for  fervice  while  his  bands  are  notloofed,  or  at  bed  his  fer- 
vice  is  Jlavifh,  and  not  free ;  the  law  holds  him  in  prifon,  he  can- 
not ferve  God  freely.  The  free  fpirit  of  the  gofpel  is  what  the 
world  cannot  receive,  while  under  the  law.  Thus  you  may  fee 
what  influence  living  to  the  law  may  have  upon  men's  living  in 
fin,  fo  as  they  cannot  live  unto  God. 

Secondly,  What  influence  a  man's  dying  to  the  law  hath  upon 
his  living  unto  God,  or  upon  holinefs  and  fan6lification  ?  Jnf  It 
hath  efpecially  a  twofold  influence  both  a  phyfical  and  a  moral 
influence.     And, 

I .  It  hath  a  phyfical  influence  upon  a  man's  fan6lification,in  re- 
gard  thzii  amanthat  is  dead  to  the  law,  is  married  toChriJi,  Rom.  7. 
4.  andfo  necefl^arily  theman  mufl:beholy,  being  disjoined  from 
the  law,  and  joined  to  the  Lord  Jefus,  who  hath  Satisfied  the  pre- 
cept of  the  law  by  his  obedience,  and  the  penalty  of  the  law  by 
his  death ;  and  in  him,.not  only  have  they  thus  a  full  difcharge  of 
all  the  demands  and  commands  of  the  law;  but  alfo,  by  the  im- 
plantation and  inhabitation  of  his  fpirit,  arecreated  to  a  confer- 
mity  to  the  image  of  God;  and  they  cannot  but  live  unto  God. 
For,  I.  In  Chrifl  they  have  life:  Tho,' while  under  the  law,  they 
were  dead  in  fins  and  trefpajjes,  now  in  Chrift  they  have  life,  and- 
Iiaveit  more  abundantly  ,•  they  are  quickned  by  virtue  of  their 
union  to  this  everlafting  head;  becaufe  he  lives,  they  live  alfo. 
A  dead  perfon  can  produce  no  Jiving  aftion,  but  Chrift  is  the  life 
of  his  people.  He  that  hath  the  Son,  hath  life ;  and  then,  and  never 
til!  then,  is  he  in  cafe  for  fpiritpul  aftion  and  living  untoGod.  He 
that  hath  not  the  fon  of  God,  bath  not  Ufe ::  Vain  men-  fancy  within 
tlicmfelves,  that  they  have  not  loft  their  life,  andfo  they  think 
they  can  do  fomething  that  will  pleafe  God,  and  profit  themfelves- 
for  juftiiication  and  fan6lificacion,evea before  ever  they  thinkof 

coming^ 


Law-Death,    Gospel-Life.  453^ 

coming  to  Chrifl: ;  but  we  may  as  well  expe6l,  that  a  dead  corps 
will  rife  oriirelf,and  do  the  natural  aftions  of  life  as  to  expe6l  thac 
you  ihould  rife,  and  a6l  fpiricually,  before  you  be  in  Chrilt.   That 
natural  confcience  indeed  may  be  roufed  a  licile,  and  prevailed 
with  to  fet  about  this  and  that  duty  ;  but  there  is  no  living  unto 
God,  till  you  getChrift :  In  him  the  believer  hath  life,  even  in  his 
head,-  as  a  man  cannot  live  without  his  head;  but,  being  joined 
to  this  new  head,  and  disjoined  from  the  law,  he  cannot  but  live. 
2.  InChnft  his  new  head  and  husband,  he  hath  light  as  well  as 
Life;  as  you  know  the  eye  is  in  the  head,  fo  the  believer's  eye  is 
in  Chrifl  his  light,  whereby  he  [ees  fin  and  duty,  fees  to  work,  fo 
as  he  may  live  to  God.     The  man  that  is  under  the  law,  is  in  the 
dark,  and  cannot  fee  to  work  the  works  of  hoHnefs,  which  is  a  li- 
vingunto  God.    He  is  blinded  with  felf-conceit ;  he  fees  not  the 
vanity  of  his  old  covenant  obedience,  and  he  fees  not  the  way  of 
the  new-covenant  gofpel-oLedience,  't'lW  he  get  tbefpirit  of  wi/doui 
and  revelation  in  the  knoivledge  of  Chrijty  who  is  the  light  of  the  world, 
a  light  to  lighten  the  Gentiles ;  by  whofe  light  the  believer  f^s  how 
to  walk  in  a  way  weli-pleafing  to  God.    3.  In  Chrift  his  new  head 
he  hathyZ?-^K^f/;:  The  man  that  is  under  the  law,  joined  to  it  as 
his  head,  hath  no Jlrength  for  his  work,  &  the  law  gives  him  none, 
and  fo  he  cannot  live  to  God  ;  but  the  believer  can  fay,  In  theLord 
have  Irighteoufnefs  andftrength ;  whereas  others  have  no  ftrength 
to  produce  fpiriiual  a6lions  ,•  fm  domineers  over  them,  and  they 
have  no  power  to  fliakeoff  the  yoke  of  fin,  their  ftrength  being 
but  weaknefs.     The  believer  hath  y?/-i?7zgr/;  in  his  head  ,•  all  things 
are  pojjible  to  them  that  believe,  they  can  do  all  things  thrd'CbriJlJireng^ 
thening  them ;  they  can  overleap  a  wall,and  break  bows  offteelinpicces, 
O  belie\-er,  bejirong  in  the  grace  that  is  in  Chrift  /  O  it  is  ftrange,  the 
grace  that  is  in  him,  is  in  thee,  as  the  life  that  i*  in  the  heart  is  in 
the  toe,  the  foot,  the  utmofl  members !  There  is  a  communicati- 
on of  vital  flrengch  and  influences  from  the  heart  and  head  to  all 
tiie  members,-  the  believer's  grace  is  in  Chrift  and  the  grace  that 
is  in  Chrift  is  in  the  believer.  Here  is  amy  ftery  to  the  world,  but 
yet  this  myftcrylies  wrapt  up  in  that  word,  Beflronginthe  grace 
that  is  in  Chrijt  Jefus.     If  the  grace  that  is  in  Chrift,  were  not  in 
the  believer  alfo,according  to  thf  meafure  of  the  communication, 
how  could  he  be  ftrongin  the  grace  that  is  in  Chrift?  My  grace 
f pall  be  jvfficient  for  thee,  &c.     4.  "In  Chrift  his  new  head  he  hath 
liberty.  Under  the  law  the  man  h  under  bondage,and  fcvere  bon- 
dage to;lie  command  of  perfc 61  obedience,  upon  pnin  of  death 
and  damnation,  and  fo  under  bondage  to  the  curfe  of  the  law,  and 
the  fear  of  God's  everlafting  wrath  ;  and  fo  he  can  do  nothing,  he 

i"  f  3  liHth 


4^^  Law-Death,     Gospel- Lifs. 

hath  no  heart  nor  hand  to  ferve  God,  he  is  bound  neck  and  heel  *•* 

But  in  Chrirt  he  hath  liberty,  If  the  Son  make  you  free,  you  are  free  in- 
deed ;  free  for  fervice ;  Truly  I  am  thy  fervant,  thou  haji  loofed  my 
hands.  Now  he  walks  at  liberty,  yea,runs  the  way  of  Gods  com- 
mandments, when  he  does  enlarge  his  heart.  This  is  the  glorious 
liberty  of  the  children  of  God  begun  in  time,  whereby  they  are 
put  in  cafe  to  live  unto  God.  Now  he  is  at  liberty  to  ferve  cheer''* 
fully,  being  delivered  from  the  hands  cf  all  his  enemies,  to  ferve  hini 
mihout  fear,  in  holinefs  and  rightcoujnefs  before  God  all  the  days  of  his 
life.  Now  he  is  at  liberty  to  i^QVVcfpiritually,  thefpirit  of  Chrijl  be- 
ing putivithin  him,  and  caujing  him  to  walk  in  God's  fiatutes ;  and 
now  he  is  at  liberty  to  ferve  hopefully,  knowing  thaPhis'labmr  fJjall 
jwt  be  in  vain  in  the- Lord ;  tho'  while  under  the  hw,  his  labour  was 
but  vain  labour.  Now  he  is  ac  liberty  to  ferve  acceptably,  being  ac- 
ceptedinthe  beloved,  Eph.  1.6.  that  is,  not  only  for  his  fake,  for 
there  is  much  more  in  it,  he  beingour  head,  and  we  members  of 
his  body,  and  lie  as  our  head  having  performed  perfe6l  obedience 
to  the  precept  o{  tiielaw,  and  complete  fatisfa6lion  to  the  penalty 
of  the  law,  the  head  having  done  it,  the  whole  is  reputed  as  hav- 
ing done  it,  and  fo  we  are  accepted  in  him  :  His  doing  is  ours,  be- 
caufe  we  are  in  him,  as  our  hcd.d,accepted  in  the  beloved;  ourper- 
fons  are  accepted  in  him,  and  next  our  performances  and  duties. 
O  what  fweet  liberty  is  here !  what  a  fweet  foundation  for  fpiri- 
tual  and  acceptable  fervice  and  living  unto  God !  But  this  leads- 
me  next  to  fliew, 

2.  That  it  hath  a  moral  influence  upon  fandlification.  Aman's 
being  dead  to  the  law,  disjoined  from  it,  and  joined  to  Chrifl:,hatfi 
not  only  a  phyfical,  but  alfo  a  7;2om/ influence,  in  regard  that  here- 
by he  is  conftrain'd  fweetly  to  live  unto  God,  2  Cor.  5. 14, 15.  Ths 
love  of  Chrift  conftrainethus.  If  we  have  not  love  at  the  root  of 
our  atlions,  love  to  aGod  in  Chriftjiu^?  are  but  empty  vines,that  bring 
forth  fruit  to  ourfelves ;  it  hhui  f elf -love  y  which  is  not  fruit  unto 
God,  or  living  unto  him.  The  natural  way  of  man's  thinking  is, 
we  (liould  ferve  God,  that  he  may  fave  us ;  but  the  gofpelw^y  is, 
he  fi\  es  us,  that  we  may  ferve  him.  What  made  Paul  fay,  Being 
dcadtotbeltw,IHve7tntoGod?  Why?  in  the  next  w;/^  he  enlar- 
ges on  it,  /  live  to  him,  who  loved  me,  and  gave  himfelf  for  me.  Be  all 
of  youperfuaded  of  this;  or  elfe,  as  the  Lord  lives,  you  will  die 
inadeluflon;  thatif  you  have  not  love  to  God,  you  have  not  a 
fpark  of  holinefs,  tho'  you  fnould  pray  all  your  days,  and  work  e- 
ver  io  hard .  /  willcircuincife  their  hearts  to  love  mc,  is  the  promife; 
and  tkis  love  is  tlie  hear:  and  life  of  religious  duties.  Now,  you 
caimot  have  love^unlcfs  you  leefomewhat  more  or  lefs  ef  his  love 

10 


Law- Death,     Gospel -Life.  455 

to  you;  We  are  naturally  enemies  to  GoJ,  tho' we  cannot  g€t  on6 
of  a  thoufand  that  will  take  with  if.    They  think  they  have  a  love 
to  God.     God  forbi4l,  iky  they,  chat  we  (hould  be  enemies.  Nay, 
but  I  tell  you  in  the  nanie  of  God,  whether  y  ou  will  hearit  or  not, 
that  as  you  are  enemies  by  nature,  and  born  with  a  dagger  of  en- 
mity in  your  heart  and  hand  againfl  God  ;  fo,  till  you  get  fomfi- 
what  of  the  knowledge  of  God  as  in  Chriji^  reconciling  the  -ivurld  to  hihi- 
felf  this  enmity  will  never  be  killed.     Now,  I  fiiy,  itis  the  belie- 
ver in  Chn[\:,'who  being  dead  to  thejaw^  andjoined  £0  the  Lord,  hath' 
this  love ;  and  this  love  conftrains  himSo  as  he  Wmgs  forth  fruit  iint§ 
Cod,zud  lives  unto  him,  Ro?n.  7. 4.  Being  dead  to  the  law,  &  mar- 
ried to  Ciirift,  he  brings  forth  fruit  unto  God.     The  believer  hath 
fufficient  encouragement  tomake  him  live  untoGod;  hefeesChrifb 
hath  fatisfied  divine  jullice,/////^//^^^//  the  rightcoufnefs  of  the  law, 
that  he  hath  done  that  which  is  impreftible  by  us,-&  when  by  faith 
he  bel'iolds  this,  he  is  encouraged  to  ferve  God.     Hence,  fays  the" 
PfalmiH,  There  is  mercy  imih  thee,  that  thou  mayeft  he  feared.  Might 
he  not  have  faid,  there  is  majejly  ivith  thee,  that  thou  mayeft  he  fear- 
ed ?  The  matter  is,  the  majejty  of  God  would  make  the  (inner  flee 
irom  God,  -as  Adam  did,  when  he  heard  his  voice  in  the  garden  , 
but  his  mercy  makes  us  fear  and  love  him, ferve  &  obey  him  ,•  Then 
they  fJoall  fear  the  Lord  and  his goodnefs,  fays  the  prophet,  Hof  3.  5. 
If  a  man  hath  no  faith  at  all  of  God's  goodnefs,  no  hope  of  his  fa- 
vour in  Chriil,  where  is  his  purity  and  holinefs  ?  Nay,  it  is  he  thaC 
hath  this  hope,  that  purifies  himfelf  as  he  is  pure.     Iknow  no: 
what  experience  you  have,  firs,  but  fome  of  us  know,  chat  when 
our  fouls  are  mofi:  comforted  and  enlarged  with  the  faith  of  God's 
favour  thro' Chrift,  and  with  the  hope  of  his  goodnefs,  then  we 
have  mofl  heart  to  duties ;  and  when  thro'  unbelief  we  have  harfli 
rho'ts  of  God,  as  an  angry  Judge,  then  we  have  no  heart  to  duties 
^nid  religious  exercifes  ,•  and  i  perfuade  myfelf,  this  is  die  ex- 
perience of  the  faints  in  all  ages. 

]jut,  that  this  moral  inHuence,  which  dying  to  the  laW,  or  cove- 
nant of  works,  hath  upon  living  to  God,  or  holinefs  and  fanftifi- 
cation,  may  be  further  evident :  Let  us  confider,  how  the  law  to 
the  believer,  having  now  lofl  its  legal  or  old  covenant-form,  aiKt 
-being  put  into  agofpel-form,  and  changed  from  the  law  of  works 
into  a  covenant  of  grace,  or  the  law  in  the  hand  oi  Chriil: ;  every 
part  of  it  now  conftrains  the  believer  to  obedience  and  fan61ifica- 
tion,  in  a  mofl  loving  manner.  The  go(pel-law,  or  the  law  of 
grace,  which  he  is  now  under,  is  a  chariot  paved  with  love.  The 
law,  in  the  hand  of  Chrift,  hach  now  another  face,  even  a  fmilinn-  " 
face,  in  all  the  commands,  promifcs,  threatcnings,  and  in  the 
whole  form  thereof  p  f  j.  pyfi 


456  Law-Death,     Gospel-Life. 

Firjl,  The  commands  of  the  law,  in  the  hand  of  Chrift,  have  loft- 
their  old  covenant  form,  and  are  full  of  love.  The  command  of 
the  law  of  works,  is,  do,  and  live ;  but  in  the  hand  of  Chrift,  it  is, 
•  live,  and  do :  The  command  of  the  law  of  works,  is,  do,  or  elfe  be^ 
damned;  but  the  law  in  the  hand  of  Chrifl:  is, I  havedehvered  thee 
from  hell  and  damnation,  therefore  do:  The  command  of  the  law 
of  works  is^do  in  thy  ownjirength ;  but  the  law  in  the  hand  of  Chrid 
is,  lam  thy  ftrength,  my  ftrength  fliali  be  perfefted  in  thy  weak- 
nefs,  therefore  do.  The  command  is  materially  the  fame,  but  the 
form  is  different.  The  command  of  the  law  of  works  is,  do  perfect- 
ly,xha.t  you  may  have  eternal  life  ,*  but  now,  in  the  hand  of  Chrifl, 
the  form  is,  I  have  given  thee  eternal  life,  in  me,  and  by  my  do- 
ing ;  and  therefore  do  as  perfedlly  as  you  can,  thro'  my  grace,  till 
you  come  to  a  ftateof  perfeftion.  The  command,  I  fay,  is  the 
■fame  materially ;  for  I  do  not  join  withthefe  whoinlinuate,  as  if 
here  lefs  obedience  were  required  than  under  the  law  of  works : 
Tho'  lefs  be  accepted  in  thefe  who  have  a  perfe6l  obedience  in 
their  head,  yet  no  lefs  is  required,  tho'  not  in  the  old  covenant 
form.  And  as  the  command  is  materially  the  fame,  fo  the  autho- 
rity enjoining  obedience  is  originally  the  fame,  yet  vaftly  diflinil, 
in  that  the  command  of  the  law  is  the  command  of  God  out  of 
Chrill,  an  abfolute  God  and  Judge ;  but  now,undergrace,it  is  the 
command  of  a  God  in  Chrifl-,  a  Father  in  him.  And  fure  I  am, that 
the  authority  of  a  commanding  Godis  notleffened,  orlofb,  that 
the  command  is  now  in  the  hand  of  Chrifl:.  Chrifl:  is  God,  co-equal 
and  co-eflential  with  the  Father :  And  as  God's  authority  to  judge 
is  not  lofl  or  ieflened,in  that  all  judgment  is  committed  to  theSon; 
fo  his  authority  to  command  is  not  lofl  or  leffened,  in  that  the  law 
is  in  the  hand  of  Chrifl.  Nay,it  is  not  leflened,but  it  is  fweetened 
and  made  amiable,  lovely  and  defirable  to  the  believer,  conflrain- 
ing  him  to  obedience,  in  that  the  law  is  in  the  hand  of  his  head,  his 
Lord,  and  his  God.  The  end  that  he  hath  in  commanding,  and 
that  they  lliould  have  in  obeying,  is  nowdiflinft,  and  different 
from  what  took  place  under  the  law  of  works.  The  end  that  he 
hath  in  commanding,  is  not  to  lay  a  heavy  yoke  of  duties  on  their 
necks,  to  be  born  by  their  own  flrength  ;  nor,  tho'  performed  by 
his  flrengch,  to  be  a  righteoufnefs  for  their  juflification,  or  a  con- 
dition of  life  ;  but  only  to  fllew  hits  holy  nature,  that  will  not  have 
n  lawlefs  people;  to  fliew  his  great  grace,  that  condefcends  to 
feek  our  fervice;  to  grace  and  beautify  his  people,  their  chief 
Jiappincfs  confiflingina  conformity  to  his  will;  that  his  people 
may  get  good,  which  is  neceffarily  joined  to  duties,  and  connect- 
ed thereto  by  the  promifes ;  that  he  may  have  fomething  to  com- 
mend 


Law-Death,     Gospel-Life.  457 

mend  his  people  for;  and  that  he  may  without  a  complemenc 
have  grou-nd  to  fay,  IVelldone,  goodand  faithful  fervauts  ;  chat  by 
them  he  may  have  matter  of  condemnation  againfh  tiie  red:  of  the 
world,  who  walk  not  in  his  commandments.  Liawcrd,  he  com- 
mands, that  his  fovereignty  may  be  kept  up,  and  the  Cenf(^  there- 
of, in  the  hearts  of  his  people ;  and  that,  by  his  word  of  com- 
ipand,  he  may  (as  many  times  he  doth)  convey  flrength  to  do 
what  he  calls  to;  and,  incafeof  fliortcoming,  to  drive  them  out 
of  themfelves,  under  afenfeof  weaknefsand  finfulnefs,  in  to  Je- 
fusChrift,  theendoftheUi'-JOy  forftrength  tofan6lify,  as  well  as  for 
righteoufnefs  to  juftify  :  For  thefe,  &  fuch  like  ends,  does  the  Lord 
command.  And  then  the  end  that  they  fliould  have  in  obeying, 
is  not  to  fatisfy  confcience,  nor  to  fatisfy  juftice,  to  purchafe  hea- 
ven, or  the  like ;  but  to  glorify  God,  to  edify  our  neighbour, and  to  tefti- 
fy  our  gratitude  to  God  ^  Chriji,  that  hath  delivered  us  from  the  law, 
■aszcovenant.  2.Thep;-o;;2//esofthelaw,in thehandofChrill,have 
loft  their  old  covenant-form,  and  are  full  of  love.  The  law  of 
works  promifes  eternal  life,  as  a  reward  of  our  doing,  or  obedi- 
ence,- and  here  the  reward  is  a  reward  of  debt :  But  the /^ly,  in 
the  handof  Chrift,  promifes  a  reward  of  grace  to  gofpel  obedi- 
ence, efpecially  as  it  is  an  evidence  of  union  to  him,  in  whom  all 
the  promifes  are  yea  and  amen.  Eternal  life  was  promifed  in  the 
covenant  of  redemption  to  Chrift,  upon  his  perfetl  obedience, 
who  paid  that  debt,  when  he  came  under  the  law  of  works  for  us ; 
and  now,  eternal  life  being  won  to  the  believer  in  Chrift,  as  the 
reward  of  Chrift's  obedience  to  the  death,  there  is  no  other  re- 
ward of  debt  that  now  takes  place.  Rewards  of  grace  are  now 
come  in  fafliion,  and  this  heartens  the  believer  to  live  unto  God, 
that  in  the  way  of  gofpel-obedience,  there  is  a  gracious  promife  of 
1  weet  communion  and  fellowfliip  with  God  ,•  He  that  loves  me  and 
keeps  my  commandments,  I  will  love  him  andmanifejl  myje/fto  him,  and 
my  father  ijoill love  him,  Joh.  14.  21.  Here  there  is  a  fatncrly  pro- 
mife of  God's  favour,  and  familiarity  with  him;  yea,  there  is  a 
promife  of  heaven  itfelf,  in  the  way  of  gofpel-obedience,  and 
ianftification :  A  right  to  heaven  is  purchafed  by  the  blood  of 
Chrift,  and  the  believer  isthe  young  heir  of  glory  ;  huthispof- 
feftion  of  heaven  is  fufpended  till  he  befit  for  it,  till  be  dofome 
bufmcfsfor  his  Father,  and  be  made  meet  for  the  inheritance  of 
the  faints  in  light.  Mere  is  fvveet  encouragement  he  hath,  10  hve 
unto  God.  3.  The  threatnings  of  the  law,  in  the  hand  of  Chrift, 
have  loft  their  old  covenant  form,  quality  and  na'.ure,  and  are  now- 
turned  to  threatnings,  out  of  love:  There  is  no  fuch  thrcatning 
now  to  the  believer,  if  thoudo  nor,  thou  Uialc  die.     Thepenaltv 

of 


45§  Law-Death,   Gospel-Life. 

of  the  law  of  works  is  condemnation  and  eternal  death,  which  the 
believer  hath  no  caiife  to  fear,  being  dead  to  the  law,  anymore 
than  a  Jiving  wife  needs  to  fear  the  threatningof  her  dead  hus- 
band :  There  is  no  condemnation  to  them  that  are  in  Chrijl.     I  le  that 
believes  in  him,  Ihaii  never  die.     Believers  are  under  no  direat- 
ningof  eternM.I  wrath,  becanfe  under  grace.     It  is  a  high  expref- 
f5on  that  blelTed  RUTHERFORD  huh  to  this  purpofe,  r/;^^o/p^4 
fc\ys  he,  forbids  nothing  under  pain  of  damnation  to  a  jvfcificd  believer  y 
more  than  to  Jejus  Chrijl.     Tho'  the  fms  of  behevers  deferve  hell, 
and  the  intrinfick  demerit  of  fin  isftill  the  fame,  yea,  1  think  the 
l?ns  of  believers,  being  againft  fo  much  love  and  fo  many  m.ercies, 
deferve  a  thoufand  hells,  where  others  deferve  one;  yet  being 
dead  io  the  law,  he  hath  no  vindiftive  wrath  to  fear,  the  blood  of 
Chrifi:  having  quenched  the  fire  of  God's  wrath,  Rom.  5.  9.  PVhile 
'we  werefimiers^  Chrifi  died  for  us  ;  and  much  more  no'iv  being  jttfiified. 
by  his  blood,  zve  are  failed  from  wrath  thro'  him.     And  fare  he  is  net 
to  fear  that  which  God  calls  him  to  believe  he  is  faved  from.     His 
llavifli  fear  therefore  is  from  unbelief,which  weakens  his  hands  in 
duties.     But  now  the  law  in  the  hand  of  Chrift  hath  threatnings 
and  punin^ments,  but  they  are  fatherly  and  .'oving.    A  fliort  view 
of  them  you  may  read,  Pfal.  89.  30.  If  his  children forfpke  my  law, 
and  walk  not  in  my  judgmems ;  if  they  break  my  fiatutes,  and  keep  nt  t 
my  cejmnandments ;  then  zvillldfit  their  tranfgrejfion  with  the  rod^and 
their  iniquities  with  firipes.  Neverthelrfs.,  my  loving  kindnefs  will  not  I 
utterly  take  from  him,  norf'Jfer  my  faithfulnefs  to  fail :  My  covenaVi  t 
l^illl  not  break :  Once  have  Ifzvorn  &Q.  q.  d..  Tho'  i  will  not  fend 
them  to  hell_,  nor  deprive  them  of  heaven",  no  tnore  than  I  will 
break  my  great  oath  to  my  eternal  Son  ;  yer,like a  father,  I'll  cha^f- 
tife  them,  I'll  correft  them  for  their  faults,:  rUfqueeze  them  in  tiie 
mortar  of  affliftion,  and  prefs  out  the  corrupt  juice  of  old  Adam 
that  is  in  them ;  yea,  I'll  hide  my  face,  I'il  deny  them  that  cora- 
niunionand  firllowlliip  with  me  which  fometimcs  they  had,  and 
give  them  terror  inllead  of  comfort,  andbitternefs  ihftead  of 
fweetnefs ;  And  filial  fear  of  thefe  fatherly  chaftifement;s  will  do 
niore  to  influence  the  believer  to  holinefs,  and  obedience,  than  all 
the  unbelieving  fears  of  hell  and  wrath  can  do.  Fear  left  he  want 
that  fweetnefs  of  God's  prefence,  which  fometimes  he  hath  had, 
will  make  him  fay  to  his  fins  and  lufts,  as  the  fig-tree  in  Jcthanisi' 
parable.  Shall  I  leave  my  fweetnefs,  and  be  king  over  you?  0,« 
ihall  I  leave  all  the  fweetnefs  that  I  have  enjoyed  with  God,  and 
engage  with  bafe  lufls  and  idols?  And  hence,  when  the  believer 
hath  gone  afide  and  backfliden,  what  i«  it  that  brings  him  back  coi 
God  ?  lie  finds  the  Lord  breaking  him  many  ways,and  he  refleds? 

thro ' 


Law-Death,    Gospel-Lite,  45P 

thro*  grace  upon  this  fometimes,  O  how  I  am  now  cleprived  of 
thefe  fweet  blinks  that  once  1  enjoyed  ?  Therefore  I'Jl  go  and  re- 
turn to  my  firfl  husband,  for  then  it  was  better  with  me  than  now. 
Yea,  his  freedom  from  law-threatnings,  and  being  only  under  fa- 
therly correction,  when  he  fees  this,  ir  breaks  his  heart,  and  melts 
it  more  than  ail  the  fire  of  hell  could  do.  The  flavifli  fear  of  vin- 
di61ive  wrath  difcourageshim,  andv/eakens  his  hands  inducies, 
and  makes  him  run  away  from  God;  but  the  filial  fear  of  fatherly 
wrath,  which  is  kindly,  is  a  motive  of  love  that  encourages  him  to 
his  duty.  Which  of  thefe  motives  think  you  will  work  up  the  be- 
liever to  moft  obedience,  viz.  This  legal  one,0  my  wrathllil  judge 
will  fend  me  to  hell,  if  I  do  fo  and  fo ;  or  this  gofpel  one  ?  O  my 
God  and  Father  in  Chrifl  Jefus  will  be  angry  at  me,  and  deny  me 
his  love-tokens?  lam  fure  the  former  works  upon  enrnity,  and 
raifes  it,  but  this  works  upon  love,  and  inflames  it.  Queft.  Ought 
not  the  believer  to  live  unto  God,  even  without  refpedl  to  the 
threatningoffatherlychaftifementandpuniQiment?  Anfiv.  No 
doubt  the  more  perfed:  his  obedience  is,  the  better  and  the  more 
like  to  the  obedience  of  the  faints  in  heaven,  where  no  chaftife- 
ment  is  feared  ,•  but  while  he  is  here,  he  carries  a  body  of  fin  about 
him,  and  needs  to  be  ftirred  up  by  fatherly  correftion  :  He  fhould 
indeed  ferve  God  purely  out  of  love  and  refpedl;  to  the  command 
itfelf,  and  becaufe  he  commands  it,-  but  thus  the  matter  (lands, 
that  as  on  the  one  hand,  being  perfeft  in  his  head  Chrifl:  Jefus,  it 
is  not  his  duty  to  have  refpeft  to,  what  the  law  of  works  either 
promifes  or  threatens ;  fo  on  the  other  hand,  being  imperfeft  in 
himfelf  while  here,  it  is  his  duty  to  have  refpe6t  to  what  the  law  in 
the  hand  of  Chrift  promifes  and  tlireatens,  which  indeed  is  a  lov- 
ing refpeft,  tending  to  advance  holinefs. 

4.  The  whole  form  of  the  law,  as  a  covenant  of  works,  being 
thus  altered,  the  law  in  the  hand  of  Chril1:,is  all  love,all  grace,and 
fo  influences  themantofandification.  The  man  that  is  under 
the  covenant  of  grace,  hath  a  principle  of  grace  within  him,  flri- 
vingagainftfin;  he  hath  the  fpirit  of  grace  within  him,  caufing 
him  toivaJk  hiGocts  flatutcs  ;  he  hathtiie  promK^^  of^  grace  to  be 
fufficientfor  him  j  if  fin  prevail,  &  pollute  him, he  hath  daily  accefs 
to  the  fountain  open  for  Jm  and  uncle  annefs,  to  which  he  runs ;  if  his 
backflidings  encreafc,  he  hathChrill  engaged  by  nromifcto/;^^/ 
his backflidings :  Which, when  he  views  by  faith, it  does  not  encou- 
rage him  to  lin,  if  lie  he  in  his  v/its,  but  draws  him  to  his  duty,  like 
a  cord  of  love,  and  brings  him  back  to  his  kind  Lord,  in  a  word, 
being  dead  to  the  law,  he  is  married  to  Chrifl:,  who  is  like  a  green 
fir-tree,  from  whom  all  his  fruit  is  found.  Thus  you  fee  what  in- 
fluence 


^t^fe  Lav/ -Death,   Gospel-Life. 

liLience  a  man's  being  dead  to  the  Jaw,  hath  upon  his  living 
unLo  Gou.     And  thus  miicli  for  the  4th  head  1  propofcd. 

FIFTH     HEAD. 
-■    TheFifth  tiling  in  the  method, was  the  application.  Is  itfojthat 
being  dead  io  the  law  in  point  of  juftificationjs  neceffiry  in  order 
to  hvmg  unto  Crod  in  point  of  fantlification  ?  Then,  for  informn' 
tion,  hence  we  may  fee, 

■  I.  That  thedottrineof  thegofpel  isnotadodlrineof  licenti- 
cufnefs,  or  carnal  liberty,  however  it  be  reproached  in  the  world; 
and  if  the  preachers  thereof,  who  would  bring  off  people  from 
the  law  of  works,  and  from  their  felf-righteoufnefs,  be  reproach- 
ed, as  if  they  were  enemies  to  holinefs,  I'll  venture  to  fay  it  with 
conlidence,  in  aplace  where  falfliood  fliould  bean  abomination, 
that  It  is  a  vile  Dander  :  For  whatever  fmful  weaknefs  and  imper- 
fedlion  may  cleave  to  the  preaching  or  pradice  of  thefe,  who  de- 
fireto  pubhlli  this  gofpel  do6lrine,  yet  the  Lord  God  of  gods  is 
wicnefs,yea,  theLord  God  of  gods  knows, and  ^\\Ifraelmd.y  know, 
and  all  whofe  eyes  God  enlightens  fliall  know,  that  this  doftrine 
of  d}  ing  to  the  law  m  point  of  jutlification,  is  a  doftrine  according 
togodlinefs,  and  tlie  very  means  of  holinefs  itfelf,  and  of  living 
unto  God.  W  this  be  Antinomiamfm,  1  am  content  to  be  called  an 
Antinojiiian.  But  we  fee  who  are  indeed  ylntinomians ,  and  ene- 
mies to  the  law  and  to  holinefs,  even  all  thefe  who  oppofe  this 
G06I1  ine,  whereby  v/e  give  the  law  all  the  honour  imaginable.  Do 
ive  make  void  the  law  thro  faith  ?  Godforbid,yea,  ive  efiabli/Jj  the  lazv; 
as  a  covenant  we  eltablilh  it,  while  we  preachChrill  as  our  righte- 
oufnefs  for  juftification  ,•  and  as  a  rule  of  holinefs  we  eftabliih  it, 
while  we  preach  Chrifi:  as  our  flrengrh  for  fanftification  of  heart 
aiidlife.  And  they  that  do  not  thus  honour  the  law,  do  but  dif- 
grace  and  dilhonour  it,  and  are  truly  Jntinomians,  i.  e.  Enemies  to 
the  law.  And  if  this  be  called  a  nevofcheme  of  do6lrine,  by  way  of 
reproach,  tho'  I  confefsit  is  a  new  covenant  Jcheme.'m  oppofition 
to  that  of  the  old^  yet  Fll  grant  to  no  man  that  it  is  new  otherwife  ; 
feeing  it  is  not  only  as  old  as  P^w/  here,  but  as  old  as  thefirfl:  pub- 
lication of  the  covenant  of  grace  in  paradife.  So  that  we  fee 
where  it  is  that  the  reproach  of  a  new  fcbeine  fliould  be  lodged.  I 
would  have  reproachers  to  remember  what  Paul  fays  of  this  doc- 
trine of  liis.  Gal.  1.8.  If  we,  or  an  angel  frotn  heaven, preach  another 
gofpel,  let  him  be  accurfed.  1  lere  is  the  doom  of  fuch  as  preach  an- 
ctner  gofpel, which  y  et,faYs  the  apoftle,  is  not  another ;  but  there 
arefome  that  trouble  the  Lord's  people,  and  would  pervert  the 
gofpel  of  Chrift.  To  be  dead  to  the  law,  is  not  to  turn  a  loofe 
Antinmnian  ;  it  is  to  live  unto  God. 

2.  Hence 


i 


Law-Death,   Gospel-Life.  461 

2.  Hence  fee  the  reafon  why  the  devil  oppofes  the  do6lrine  of 
grace  fo  much,and  cares  not  the'  the  law,as  a  covenant,  be  everfo 
much  preached  up,  becaufe  it  is  the  gofpel  do6trine  t-hat  tends  on- 
ly to  true  godlinefs,while  the  law  and  legal  dodrine  tends  to  keep 
men  flrangers  to  the  life  of  God.  The  devil  cares  not  how  mucli 
you  be  in  duties,  providing  you  keep  off  from  Chrift,  who  is  the 
end  of  the  law  for  righteoufnefs,  for  then  he  knows  you  would  be 
holy  alfo ;  but  he  is  an  unholy  devil,  and  therefore  he  oppofes  the 
gofpel,  and  its  doftrine.  The  devil  knows  that  he  hath  a  fure  hold 
of  you,  fo  long  as  you  have  a  hold  of  the  law ;  but  that  he  hath  loft 
you,  if  once  you  have  got  to  Chrift :  For  if  once  you  get  Chrift 
for  juftification,  as  having  fulfilled  the  righteoufnefs  of  the  law 
for  you,  then  you'l  alfo  get  him  for  fan6lification,to  fulfil  the  righ- 
teoufnefs of  the  law  in  you.  The  devil  knowsjthattho' in  feeming 
holinefs  you  Ihould  be  transformed  to  an  angel  of  light,  like  him- 
felf,  yet  you  lie  under  the  heavy  vengeance  of  God,  and  curfe  of 
the  law,  and  under  the  power  of  fm  too,  fo  long  as  you  are 
under  the  law.     Therefore, 

3.  Hence  fee  the  reafnn  why  the  moft  part  of  the  world  are  li- 
ving to  fin,  living  to  felf,  living  to  the  world,  living  to  the  devil ; 
Why?  becaufe  they  are  not  dead  to  the  law.  They  only  that  are 
dead  to  the  law,  do  live  unto  God ;  and  furely  then,  they  that  are 
alive  to  the  law,  and  not  dead  to  it,  are  living  to  the  devil.  No 
man  that  is  alive  to  the  law,  can  be  a  holy  man,  or  a  godly  man  : 
Nay,  what  is  the  reafon  of  all  the  ungodlinefs  &  unrighteoufnefs, 
all  the  profanity  and  wickednefs  of  this  generation  ?  Why  ?  Peo- 
ple are  ftrangers  to  Chrift,  and  are  ftill  under  theirritating  power 
of  the  law,  which  is  theftrength  of  fin.  The  world  is  crying  up 
morality,  as  i(  the  preachers  of  Chrift  and  his  righteoufnefs  were 
enemies  to  the  moral  law,  as  a  rule  of  holinefs ;  and  behold, in  the 
righteous  judgment  of  God,  there  was  never  a  generation  left  to 
greater  mmoralhies ;  ajuft  punifliment  of  men's  defpifing  Chrift, 
and  his  law-biding  righteoufnefs,  through  the  faich  whereof  only 
true.holinefs  and  conformity  tathelawcan  be  attained.  O  when 
the  believer  gets  to  fee  by  faith,  that  he  hath  nothing  to  do  witli 
the  law  as  a  covenant,  this  makes  him  delight  in  the  law  of 
God,  as  a  rule  of  holinefs;  when  he  fees  he  hath  not  a  larching 
of  debt  to  pay,  either  to  the  precept  or  threatning  of  the  law 
as  a  covenant,  becaufe  that  debt  was  paid  by  Chrift's  obedi* 
ence  to  the  death,  this  makes  him  find  himfclf  under  the  moft 
grateful  obligations  to  ferve  the  I^rd,  in  obedience  to  his  law,  as 
a  rule  ,•  yea,  under  a  greater  obligation  than  tvarAdam  was  in  the 
thteofinR-ocency,-  but  the  reft  of  die  world  that  are  utter  ftran- 

^ess 


4')2  Law-Death,    Gospel-Life. 

gers  to  this  freedom,  are  in  bondage  to  the  law,  and  fo  in  bon- 
dage CO  t!ieir  luils. 

4.  Mence  we  may  fee  the  neceflity  of  a  law- work  ofconvidlion^ 

and  humiliation,  and  liowmuchof  itis  neceflary,  even  as  much  as 

will  render  him  dead  to  the  law,  that  he  may  live  unto  God.     So 

'niLicii  convidrlion  is  neceflary,  as  will  unbottom  the  man  from  the 

covenant  of  works,  and  make  him  difclaim  his  own  righteoufnefs, 

'and  cry  out,  Unclean,  unclean,  guilty,  guilty ;  that  thus  his  felf- 

confidcnce  may  be  killed,  and  he  thro'  the  law  may  be  dead  to  the 

-law,  and  may  creep  under  the  covert  of  the  blood  of  the  lamb.un- 

der  the  covert  of  the  righteoufnefs  of  Chrift  for  j  unification,  that 

being  dead  to  the  law,  he  may  live  unto  God.     While  men  are 

'wlchout  this  law-work,  rendring  them  dead  to  the  law,  they  are  at 

befl.  but  efl-ablifliing  a  righteoufnefs  of  their  own,  which  will  keep 

them  out  of  heaven,  as  much  as  their  fins  will  do.  And  this  makes 

thegateof  heaven  tobeindeeda  ftraitgate,  hQCRuk many feek to 

xnterin,  in  a  legal  Wclj^  and  fljall not  be  able,  Luke  13.  24.     And  this 

makes  the  way  broad  that  leads  unto  hell,  fo  broad,  that  it  lets  in 

all  that  are  out  of  Chrifi:,  both  the  openly  wickedy  and  the fe If -righte- 

oils.     There  is  but  one  way  to  heaven,  and  that  is  Chrift:  But 

ithere  are  many  ways  to  hell ;  efpecially  thefe  two,  fome  walk  in  a 

■more  cleanly  way  of  felf -right eoitfnefs,  and  others  in  a  more  dirty 

ixjay  of  opcnwickednefs,  but  both  meet  together  at  the  end  of  the 

way,  and  that  is  the  center  of  damnation.     O  what  need,  then,  is 

t^ere  of  a  law- work,  to  convince  the  wicked  of  their  fins,  and  the 

felf-righteous  of  their  need  of  a  better  righteoufnefs,  that  being 

dead  to  the  law,  they  jnay  live  to  God  ! 

5.  Hence  we  may  fee  whence  it  is  that  believers  live  fo  little 
to  God,  and  are  fo  untender  and  unholy  :  It  flows  from  this,  that 
they  are  not  perfectly  dead  to  the  law,  nor  perfectly  freed  from 
it :  Much  of  a  legal  fpirit  remains ;  and  the  more  that  takes  place, 
the  more  unholy  they  are.  Tho'  they  have  fliaken  off,  in  con- 
verfion,  the  authority  of  the  covenant  of  works  as  a  prince,  which 
is  a  great  matter;  yet  they  are  many  times  under  the  authority 
hereof  as  an  ufurper,  by  reafon  of  the  old  legal  nature,  which  is 
but  partly  renewed  in  time  :  And  hence  the  voice  of  the  law 
fpeaks  many  times  in  the  believer's  confcience,  and  he  is  terrified, 
at  the  voice  of  it ;  for  it  prefumes  to  curfe  him,  and  to  bid  him  do,  | 
or  elfe  be  damned ;  and  fo  it  weakens  his  hands,  and  makes  himi 
think  God  is  a  hard  mafier :  Whereas  the  voice  of  thegofpelin 
his  confcience,  is  the  fiill,  calm  voice,  fweetly  intreating,  and  al- 
luring the  heart  to  its  obedience, con  veying  a  fecret  fhrength  to  o- 
bey,  and  making  the  foul  delighcin  the  Lord's  way.  Song  1..4. 

Drav) 


Law-Death,    Gospel-Life.  463 

Draw  me,  iX)e  voillrun.  But  what  fliould  the  believer  do,  when  the 
'law  comes  to  chide  him,  and  command  him  to  obey  upon  pain  of 
death,  or  to  curfe  him  for  his  difobedience  ?  Why,  he  may  even  :^a  / 
in  the  words  of  Luther,  who,  upon  the  point  of  juftificarion,  w.is 
as  found  as  any  fincehis  day,  O  LAfV,  Chriftis  my  righteoufiiefs, 
7ny  treafureand  myivork;  I  confefs,  Olaw,  that  I  am  neither  godly 
nor  righteous,  but  yet  this  I  am  Jure  of,  that  he  is  godly  and  righteous  for 
me.  His  obedience  anfwered  both  the  godhnefs  required  in  the 
firft  table  of  the  law,  and  the  righteoufnefs  required  in  the  fecond 
table.  The  believer  may  fay  to  the  law,  0  laiv,  I  am  dead  to  thee, 
and  married  to  another  husband,  even  Jefus  Chriji ;  and  therefore, 
cannot  bring  forth  any  children,  any  fruit,  any  acls  of  obedience 
to  tiiy  threatning  commands :  But,  behold,  I  run  to  my  fweet  huf- 
band,  who  hath  fuggared  and  fweetned  the  law,  wkh  3.  gofpe I drefs 
and  form ;  which  giving  ftrength  to  obey,  and  flie wing  the  belie- 
ver's/rc^rfo;// from  the  lur^f^  ^  Go^,  encourages  the  believer  (as 
our  confejfion  of  faith  fpeaks)  being  free  from  the  curfe  of  the  mo- 
ral law,  and  delivered  from  everlafting  damnation,  to  yield  obe- 
dience to  God,  not  out  ofJlavi/Jjfear,  but  a.  child-like  love  and  a 
willing  mind. 

6.  Hence  fee  how  it  is,  that  holinefs  is  neceffary  to  falvation. 
Why,  it  is  the  very  life  of  the  juftified  man,  being  dead  to  the  law,  to 
live  unto  God:  He  is  not  holy  that  he  may  be  juftified,  but  jujlified 
that  he  may  be  holy.  I  do  not  here  meddle  with  the  queftion,  whe- 
ther regeneration  or  juftification  be  firft  in  order  of  nature  ?  For  I  am 
fpeaking  mainly, not  of  habitual  holinefs, or  the  firft  habit  of  grace, 
butof«^z<«//?o//«f/>,  whether  internal  in  the  ^.x'^?t//£?  of  grace,  or 
external  in  iht performance  o^  duty.  Thus  holinefs,  I  fay,  is  ne- 
ccilary  to  falvation,  as  being  the  native,  neceffary,  arid  inlepara- 
h\e fruit  ofjujlification,ox  dying  to  the  law  ,•  k  is  the  jaflified  man's 
way  of  living,  or  walking  towards  heaven.  They  thatf/znz  the 
^racc  of  God  into  want onnefs ,  pervert  the  right  end  of  grace,  which 
teaches  us  to  deny  ungodlinefs,  and  worldly  lujls ;  and  they  that  give 
up  with  the  law  as  a  rule  of  holinefs,  becaufe  they  are,  or  think  they 
are  delivered  from  the  law  as  a  covenant  of  works,  pervert  the  very 
end  of  that  freedom,  which  is  that  they  may  live  unto  God;  and  no 
doubr,  many  among  believers  themfelves  are  in  danger  of  this 
fin:  1' or  I  know  no  fin  but  whatabelieverisliable  to,  if  hebe/f/> 
tohimfelf.  And  becaufe  many  of  them  abufe  grace,therefore  God 
keeps  the  law  fpurat  their  fide;  for  it  is  with  many,  as  with  dull 
lazy  horfes,  fo  long  as  the  fpurisin  their  fide,  they  ride  quickly, 
but  when  that  is  removed,  they  becomedull  and  heavv,and  are 
ready  to  (land  ftill :  So  while  the  law  exacted  rigid  obedience,  and 

threatned 


4^4  Law-Death,    Gospel-Life. 

thrcalned  damnation  and  }ieU,they  were  diligeot,  and  durflnot  baulk 
a  duty  ;  they  were  tender  in  their  walk :  Butnow  being  delivered 
fromihisfpur  that  was  daily  pricking  their  fides,  and  feeing  that 
Cimd  haih  fatisfied  the  law,  which  now  can  neither  juftify  nor 
condemn  ihera,  they  imagine  they  have  no  more  to  fear,  and  fo 
they  lin  the  more,  and  live  fecurely^  inllead  of  living  Joberly^  righ- 
teoiifly^  and  godly :  This  is  a  turning  the  grace  of  God  into  ixiantonnefs, 
and  a  perverting  of  the  very  end  of  grace.  And  if  any  child  of 
C'rod  here  be  guilty,  remember  your  father  will  not  let  you  pafs 
unpuniihed ;  tho'  hQ pardon  your  fins,  yet  he  will  l2ikt  vengeance  on 
your  inventions.  It  is  to  prevent  this  wantonnefs  in  fome,  that  the 
fpur  is  kept  long  in  their  fide,  and  they  are  held  many  days  and 
years,  perhaps,  under  many  legal  fJjakings,  fears ^  doubts  and  trem- 
blings, attaining  to  very  little  of  any  cheerful  gofpel-obedience  ; 
for  the  law  cannot  work  that.  And  this  leads  me  to  another 
inference. 

7.  Hence,  from  this  do6lrine,  we  may  fee,  that  the  law  can  nei- 
ther juftify  nor  fandlify  a  finner ;  it  cannot  juftify  him,for  he  mull: 
be  dead  to  km  point  ofjujlification;  it  cannot  fanftify  him, for  he  ne- 
ver lives  unto  God  till  he  be  dead  to  the  laiv.  On  the  one  hand,  by 
the  deeds  of  the  law,  no  flefJj  living  can  be  jujiified.  Why  ?  Becaufe 
you're  dead  in  fin  by  nature,  andean  do  nothing  that  the  law  re- 
quires, in  the  way  that  it  requires  it;  and  tho',you  would  do  any 
thing,  yet  your  doing  is  imperfedt,  but  the  law  reqmres perfeBion; 
yea,  tho'  you  could  obey  the  lawperfeftly  for  the  time  to  come, 
that  will  not  make  amends  for  former  faults,  there  muft  be  fatisfac- 
tion ;  yea,  fuppofe  it  were  polfible  that  you  could  do  all  this,  and 
that  from  your  cradle  to  your  grave  you  never  finned,  and  were  as 
free  of  original  fin,  and  had  as  good  a  nature  as  ever  Pelagius  tho't 
any  had,  and  ftrength  to  keep  the  law,  and  did  actually  keep  it  per- 
fedtly  from  your  youth  up,  yet  the  la^vi  of  -works  is  broken  in  Adam,  m 
him  wc  ailfinned,2i-]d  that  one  fin  is  enough  to  da?nn  the  ivhole  world^i 
and  would  do  fo,  if  Chrift  did  not  redeem  from  the  guilt  thereof. 
On  the  other  hand,  the  law  cannot  fan61ify  any,  it  works  wrath, 
and  when  tJic  commandment  comes,  fin  revives ;  it  is  the  minifiration 
of  death  every  v:ay,  as  1  faid  before.  Q^-eft.  If  it  can  neitheryw/^f- 
/3'nor/77?5//T,  whatufeis  it  for.?  Anfvo.  It  is  for  many  noble  ufes, 
both  to  the  regenerate  and  unre generate :  To  the  unregenerate,  it  is 
of  ufeto  convince  him  of  fin,  to  break  up  tbefallo:^  ground  of  the 
heart ;  to  be  a  fchoolmaflcr  to  lead  to  Chrift,  by  convincing  him  of  his 
abfckueneed  of  afurety,  and  of  his  undone  ftate  without  Chrift. 
And  to  the  regenerate,  it  is  of  ufe  to  make  him  highly  efteem  Chrift, 
whofe  rigl.teoufnels  anfwers  the  la'u:  both  in  its  co?iimands&.threat- 

nings  ;i 


Law- Death,     Gospel- Life.  465 

.  t:lngs ;  and  it  ferves  to  give  him  a  daily  cmivi^'ion  of  fin  ;  and  that 
t  he  man  may  more  and  more  prize  the  pardon  of  fin  ^  and  feek  daily 
into  the  Lord  for  pardoning  and  fandtifying  grace  :  Alfoto  lee 
himfeetheinLrinfical  demerit  of  fin,  wWiIq  he  fees  hell  threatned 
againd  it  in  that  covenant ;  and  thereupon  may  fear  to  offend  that 
Cod.vjho  is  a  c  on  fuming  fir  e,^o  as  he  m.ay  worfliip  him  with  reverence 
and  godly  fear ;  not  with  a  llavilh  fear,  that  he  ihall  be  font  to  hell, 
which  is  impoffible,  that  is  not  his  duty :  he  may  have  the  over- 

t  awing  fear  and  apprehenfion  of  hell,  but  fhoiild  not  have  a  flavifli 
fear  of  it:  Thisfcar  of  it  hefliould  not  have,  but  the  faith  of  it  he 
ought  to  have, and  many  times  needs  to  have  it,  to  deter  him  from 
fin,  which  of  its  own  nature  leads  to  deftruftion  ;  as  a  man  that  is 
bound  with  a  great  chain  to  a  ftake  on  the  top  of  a  high  tower, tho' 
he  cannot  but  know,  that  by  reafon  of  the  chain  he  is  fure  enough; 
yet  when  he  looks  over  the  battlement,  and  ^Qts  the  dreadfnl pre- 
cipice, he  is  afraid  of  going  near  the  edge  of  the  battlement.  It  is 
certain,  that  believers,  when  they  know  not  that  they  are  under 
grace,  may  unwarrantably  apply  tothemfelves  thefentence  of 
the  law ,-  unwarranrabiv,  I  fay,  becaufe  there  is  no  condemnation  to 
them  that  are  in  Chrijl ;  yet  God  may,  for  holy  ends,  fuffcr  his  con- 
fcience  to  be  troubled  with  th^  fear  of  condemnation,  that  being 
humbled,  he  may  make  the  more  ufeofChrift  for  righteoufnefs 
and  Pirength.  In  a  word,  the  commands  of  the  law,  not  formally  as 
a  covenant, but  materially  as  a  rule  oflife^Cerve  to  be  an  adive  direc- 
tory  for  his  walk  ,•  and  whoever  walks  according  to  this  rule, 
peace  he  on  them,  and  on  all  the  Ifrael  of  God,  ^c.  Thus  it  is  of 
manifold  ufe,  tho'  it  can  neither  yw/?7/y  nor  fan&ify,  which  only 
the  grace  of  the  gofpel  can  do. 

8.  1  lence  fee  what  a  myftery  to  the  world  religion  is,  and  the 
difference  betwixt  God's  judgment  and  man's.  Man  thinks,  to  be 
dead  to  the  law,  is  the  way  to  live  in  fin  ;  but  God's  word  tells  us, 

%that  tobedeadtothela'UJ,  istheway  toliveimtoGod:  Why?  hereis 
a  myftery,  a  holy  riddle.  And  are  we  decrying  holinefs,  when 
we  preach  in  this  apoflolical  ftrain  ?  God  forbid ;  nay,  we  declare 
unto  you  in  the  name  of  God,  that  the  way  to  be  truly  holy,  is  to  lay 
afide  your  falfe  legal  holinefs ;  the  way  to  be  truly  righteous,  is  to  lay 
p.Cide  your  legal  righteoufnefs  :  Yea,  1  tell  you,  firs,  that  even  in  point 
of  fandtification,  Except  your  righteoufnefs  exceed  the  righteoufnefs  of 
the  Scribes  and  Phari fees,  you  fl.>all  not  enter  into  the  kingdom  of  God; 
and  you  know,  they  made  long  prayers,  they  fafted  twice  a  week, 
and  gave  alms  of  all  that  they  pofTefl;;  and  fome  of  them  were, 
touching  the  law,  blamclefs,  and  could  fay.  All  thefe  things  have  I  done 
from  my  youth  up ;  and  yet  I  fay,  unlefs  your  holinefs  exceed  their 

G  g  holinefs, 


.(50'  Law-Death,   Gospel-Life. 

holinefs,  you  fliall  never  enter  into  the  kingdom  of  God.  And  ull  ^ 
your  unrighteous  righteoufnefs,  and  unholy  holinefs,  be  cried 
down  in  your  heart,  and  the  perfeft  righteoufnefs  of  Chrill:  cried 
up,  true  "holinefs  you  Ihall  never  have.  Was  Chrift  a  friend  to 
publicans  and  horlots  ?  or,  did  he  approve  of  their  fins ;  when  he 
faid  to  thefe  Pharifees, Publicans  and  harlots  go  into  the  kingdom  of  God 
heforeyoul  Mat.  21.  3i.Obewareoffuch  blafphemouscho'tsofa 
holy  Jefus ;  nay,  fo  far  from  that,  thatv/e  may  hence  gather  his 
abhorrence  of  their  fins ;  only  he  would  give  us  to  know,  that  if 
fin  keep  them  out  of  heaven,  as  much  and  more  will  felf  righte- 
oufnefs keep  out  the  Pharifee,who  muft  be  rid  of  his  righteoufnefs, 
as  well  as  his  fins,  before  he  gets  there.  O  but  religion  is  a  my- 
llery !  to  be  dead  to  the  law,  in  order  to  live  unto  God. 

9.  Hence  we  may  fee  the  miferable  flate  of  thefe  that  are  alive, 
and  the  happy  ftate  of  thefe  thsit  are  dead  to  the  law.  Their  (late 
is  miferable  that  are  alive  to  thelaivj  foriho'  they  have  a  name  to 
live,  yet  they  are  dead,  legally  dead,  bound  over  to  the  wrath  of  God, 
and  under  the  cz/;/e  of  the  law,  fpiritually  dead  in  fin,  having  no 
holinefs, no  godlinefs  acceptable  to  God  thro'  Jefus  Chrifl: :  If  they 
beany  way  awakened,  and  feek  life  by  the  law,  and  the  works 
thereof,  what  a  madnefs  is  this  10  feek  the  living  among  the  dead? 
or  to  feek  help  where  it  cannot  be  had  ?  God  hath  laid  all  our  help 
upon  Chrifl,  and  it  is  impoffible  to  find  jufi:ification  or  fanftificati- 
on  anywhere  elfe.  But  on  the  other  hand,  their  fi:ate  is  happy 
who  are  dead  to  the  law ;  for  tho'  they  be  dead,  yet  they  live  ;  they 
live  a  life  of  juftification,  and  a  life  of  fanftification  thereupon; 
being  dead  to  the  law,  they  live  unto  God.  O  what  a  mercy  is  it,  if 
God  hath  awakened  yourconfciences,  convinced  you  of  fin  and 
felf-righteoufnefs,  and  brought  you  off  from  the  law!  You  fee 
TOur  extreme  guilt,  vilenefs,bafenefs,  and  wickednefs,  and  it  may 
be  are  groaning  under  the  ienfii  thereof;  but  God  may  have  a 
i^lorious  defign  in  this,  to  bring  you  more  and  more  off  from  the  .,g 
]aw,and  from  any  confidence  in  the  flefii,  that  you  may  build  upon 

a  better  foundation,  and  be  married  to  a  better  husband,  even  to 
Jefus  Chrift,  that  you  may  bring  forth  fruit  unto  God. 

10.  Hence  fee  the  malignity  of  a  legal  fpirit:  If  we  muff  be 
d.?ad  to  the  law,  that  we  may  live  unto  God,  then  a  legal  fpirit  and  tem- 
pc.r  muft  bea  wicked  and  ungodly  fpirit:  It  is  n.nig?iorant  fpirit; 
if  thev  were  not  ignorant  of  God's  righteoufnefs,  they  would  never 
efcahlijh  a  righteoufnefs  of  their  own ;  but  they  are  ignorant  of  the 
pcrfeftion  of  his  law,  the  terror  of  his  juftice,  the  feverity  of  his 
tribunal,  and  of  their  own  natural  weaknefs  and  wickednefs, 
otherwife  they  would  not  dare  to  make  any  thing  a  ground  of 

their 


Law- Death,     Gos,PEL-LirE.  467 

L  tbeir  acceptance  with  God,  except  the  blood  and  righteoufnefs  of 
his  Son.  h  IS  ci proud  (pint y  that  will  not  let  grace  be  exalted,  btic 
puisfelf'm  the  throne  of  Chrifl:,  and  his  righteoufnefs.  his  a.  fil- 
tbycLud  abominable  fpirir,  and  pollutes  the  man  more  and  more; 
and  God  abhors  it,  as  that  which  contradi61s  his  moft  glorious  de- 
fign.  And  it  is  a  damning  fpirit,  if  he  be  not  removed  ,*  For  the 
-diicked/Jjallbe  turned  into  hell:  And  this  man  continues  wicked  ftill, 
even  under  the  pretence  of  holinefs;  he  is  wicked  and  ungodly 
ftill,  for  he  lives  to  himfelf,but  not  to  God ;  for  is  is  only  thefe  thac 
are  dead  to  the  law,  who  live  unto  God.     1  proceed  to  an 

Use  of  Examination.  Try  your  ftate  then,  my  brethren :  You 
{liould  try  after,  as  well  as  before  a  communion  ,•  and  there  are  two 
things  you  lliould  try  here,  i.  Whether  you  be  dead  to  the  lazv  in 
point  of  j unification  ?  2 .  Whether  you  be  living  to  the  law,or  living 
to  God  in  point  of  fanftification  ?  Two  as  neceffary  points  as  are  in 
all  divinity,  and  fuch  as  are  of  the  utmod  concern  in  time,  and 
through  eternity. 

I .  Try  whether  you  be  dead  to  the  law  in  point  of  juftification. 
I  might  here  teil  ycu  marks  of  thefe  that  ai'Q  alive  tothelaw,  and 
then  marks  of  thefe  that  are  dead  to  the  law ;  but  feeing  thefe  will 
coincide,  I  join  them  together.     I  fliall  not  multiply  marks,  but 
you  may  try  by  thefe  following,    i.  The  man  that  is  deadto  the 
laiv,  hath  got  a  light  of  himfelfin  theglafsof  the  law,  and  of  his 
natural  legal  temper.    Some  think  they  have  a  good  heart  to  God, 
and  they  can  do  fo  and  fo ;  but  the  believer,  dead  to  the  law,  fees  his 
heart  the  word;  piece  in  or  about  him,  and  that  he  cannot  believe, 
f  he  cannot  repent,  he  cannot  mortify  fin ;   corruption  is  like  the 
giants  of  Jnak.     The  man  fees  he  is  vile,  with  ^ob,  behold  I  am 
vile !  In  every  duty,  in  praying,  communicating,  behold  I  am  vile  ! 
He  i'Li^s  himfelf,  and  he  fees  his  own  legal  temper.    The  man  that 
is  alive  to  the  law  never  fees  his  legal  temper,  norhisftronginclina- 
I  tion  to  felf  righteoufnefs  :  The  believer  fees  and  finds  fomcthing 
of  this,  even  after  he  is  made  -dgofpelfaint ;  but  the  legalijls  never 
fee  it.     What,  fay  they,  would  you  have  us  Papifis)  Blefilsdbe 
God,  we  are  better  inftrufted,  we  have  no  merit,  our  righteoufnefs 
is  rags ;  and  yet,  after  all,  there  is  a  fecrct  tnijlingin  their  own  righ- 
teoufnefs, they  never  fee  themfelves  leaning  ^on  themfelves. 
Haih  it  ever  been  one  exercife  to  you,  how  to  be  rid  of  your  fins  ? 
and  another,  how  to  be  rid  of  your  righteoufnefs  ?    2.  The  man 
ihitis  deadto  the  law,  is  tired  out  of  it;  May  be,  he  hath  been  con- 
vinced of  fin,  and  thereupon  falling  to  the  law,  to  this  and  the 
other  duty ;  O I  deferve  hell,  for  my  fin  is  great :  Weil,  he  endea- 
vours to  make  amends,  and  to  find  peace :  and  fo  he  runs  to  prayer, 

^  S  2  ana 


468  Law-Death,     Gospel-Life. 

and  preaching,  thinking  he  will  get  peace  \  h^repents,  he  refohes; 
and  wo  to  the  man  that  finds  all  his  peace  there, without  going  far- 
ther. But,  behold,  the  man  whom  God  fliews  mercy  to,  he  goes 
on  in  thefe  duties,  but  finds  no  peace,  no  reft,  no  fatisfaftion  ,•  he  is 
tired  out  of  it,  his  foul  finks  with  dlfcouragemerd^  and  languifhes  and 
hangs  down  the  head;  and  God  thus  unbottomsthemanof  him- 
felf:  Whereas,  \\q  ihdit  is  alive  to  the  law  ^  he  that  takes  up  his  reil 
and  comfortin  his  duty,  he  hath  the /(?^r  of  iurar/;tocome,  and 
then  he  runs  to  ii<f}',  the  duty  gives  him  f^/^,  he  is  relieved,  all  is 
well;  as  a  husband  comforts  his  difi:refs'd  wife,  fo  obedience  to 
the  law  comforts  him,  and  the  law  heals  him;  it  is  the  law  that 
throws  him  down,  2ir\dit\sihQ.\d.w  i\\2iX.raifes himup again:  Where- 
as, thtm^nthitis  dead  to  the  law,  the'  the  law  f^rn/y,  yet  it  is  not 
the  law  ihd.t  fatisfies  him  again.  3.  The  man  that  is  dead  to  the  law, 
knows  what  it  istoaft  from  Chriftashis  principle,  and  to  him  as 
his  end  ;  he  knows  what  it  is  to  perform  duty  from  a  borrowed 
ftrength :  The  legalijl  may  indeed  fpeak  foundly,  and  fay,  be  can  do 
nothing  of  himfelf  without  Chriji ;  and  yet  he  reads,  prays,  preaches, 
hears,  communicates  and  does  all,  as  if  he  had  the  power  in  his  owa 
hand.  Let  a  man  have  ever  fuch  d.n  orthodox  head,  if  he  be  not  a 
believer  in  Chrifi:,  he  is  ^rmmiand.nd  Pelagian  all  over,  he  knows 
not  his  own  weaknefs,  he  looks  not  up  for  immediate  influences : 
And  as  felf  is  his  principle,  fo  to  felf  he  a6ls  as  his  end.  As  he  that 
is  joined  toChrill:  brings  forth  children,  or  fruit  unto  Chrifi; ;  fo 
he  that  is  joined  to  the  law,  brings  forth  children  to  the  law.  He 
does  duty,  it  may  be,  to  hufii  the  clamours  of  confcience,  and  give  it 
cafe,  to  keep  himfelf  out  of  hell,  for  he  hath  no  will  to  be  damn'd, 
and  for  the  like  ends.  ThQhdiQveYhe'mgdeadtothe  law,  cannot 
perform  duty,  but  by  borrowed  ftrength;  he  can  do  nothing  till « 
gale  of  the  fpirh  come :  he  cannot  bring  forth  children,  till  the  fpirit 
of  God  beget  them  in  his  foul :  No,  no,  every  adt  of  grace  flows 
from  n  creatingpower ;  and  when  he  afts,  the  love  of  Chrifi  efpeci- 
ally,  and  defire  o^  communion  and  fellow/hip  imth  G(?rf,confirain  him, 
and  the  glory  of  God  in  Chrifi  is  his  great  end.  4.  The  believer 
that  is  dead  to  the  law  hath  vilifying  thoughts  of  all  he  does ;  the  le- 
galijl overvalues  his  duties.  tVherefore  have  wefajled,  and  thou  haft 
not  fcen  ?  JVhercfore  have  we  prayed,  and  thou  hajl  not  heard  ?  They 
challenge  God  as  if  he  were  unjufi,  for  not  giving  them  what  they 
merit.  God,  I  thank  theeyCsi'id  the  Pharifee,  I  am  not  as  other  men ;  It 
was  like  a  proud  boafting  of  what  he  had  done :  But  let  the  belie- 
ver fpend  days  and  nights  in  prayer  and  that  with  much  liberty  anS 
enlargement ;  yet  the  refult  of  the  work  is,  0  my  righteoufnefs  is  fil- 
thy rags,  a  menjtruous  cloth ;  Wo  to  me,  if  I  be  not  found  in  Chrifi, 

for 


Law-Death,     Gospel-Life.  469 

for  my  befl  duties  deferve  damnation :  I  find  my  praying,my  wor- 
llTJpping,my  communicating  full  oiatheifm,  unbelief  JormaUty  and 
hypocrijy.     The  legalifl:  over-races  his  duties ;  he  thinks  more  of 
what  he  hath  done,  than  of  what  Chrift  hath  done,  and  more  of  his 
praying  on  earth  than  of  Chrift's  pleading  in  heaven ;  he  thinks 
more  of  his  tears  than  of  Chrift's  blood;  he  is  proud  of  his  humility, 
and  never  duly  humbled.     5.  Thi:he\ievev  ih^tis  dead  to  the  la'U),- 
fo  far  as  he  is  dead  thereto,  his  complaints  and  his  comforts  move. 
in  a  go/pel  channel.     The  legalift  will  complain  more  for  want  of 
holinefs,  than  for  want  of  Chrift;  Seeing  he  hath  taken  up  with 
a  felf-righteoufnefs,  it  is  his  all,  it  is  his  happinefs,  it  is  his  husband, 
it  is  his  God ;  and  when  it  is  wanting,  he  cannot  but  be  troubled. 
But  the  language  of  thomsin  dead  to  the  law ,18,0  for  Chrift !  O  for 
a  dayof  poiver !  O  to  be  wrapt  up  in  the  covenant  of  grace,  to  gee 
an  omnipotent  power,  determining  me  to  comply  with  the  gof- 
pel  offer!  His  comforts  move  in  a  gofpel  channel;  whereas  the 
legalifl  finds  comfort  in  law- works,  even  in  all  his  extremities  in 
time.     In  the  profpecl  of  trouble,  what  comforts  him  ?  Even  this, 
that  he  hath  done  many  ^W^i/f/Vx;  he  wraps  uphimfelfin  a  gar- 
ment of  his  own  weaving.  Under  challenges  of  confcience,whac 
comiforts  him,  and  gives  him  peace  ?    He  even  covers  himfelf 
with  the  fame  robe.    In  the  profpedl  of  judgment,  what  comforts 
him,  and  gives  him  peace  ?  Why,  he  hopes  God  will  be  merciful 
to  him,  becaufe  he  hath  had  a  good  profejfton,  and  faid  many  good 
prayers,  and  done  many  good  duties.     But,  Oforry  peace-maker ;  the 
only  thing  that  givesa  believer  peace  and  eafe  in  thefecafes,  is 
the  law- biding  righteoufnefs  of  Chrift,  under  which  he  defircs  to 
fiiroud  himfelf;  he  flees  to  the  blood  of  Chrin:,0 1  am  undone, unlefs: 
my  foul  be  wrapt  up  in  the  7nantle  of  Chrift' s  perfect  righteoufnefs  ;  I  de- 
fire  to  be  found  in  him ;  upon  this  righteoufnefs  of  Jefus  do  I  ven- 
ture my  foul  ,•  I  have  no  fliift  but  this.     The  legalift,  I  faid,  com- 
forts himfelf  in  all  his  extremities  with  the  law,  till  the  laft  extre- 
mity come,  and  then  he  finds  h\mf^\Uheated:  And  hence, O  what 
a  mercy  is  it,  that  the  Lord  drains  a  man  of  his  legal  comfort, 
that  he  may  unhinge  him  off  the  law,  and  of  his  felf- confidence ! 
Oft-times,  when  God  is  bringing  home  his  ele6t,  he  makes  all  the 
com.mon  work  they  had  before  to  difappear.     It  may  be  they  had 
a  profeftion,  were  morally  ferious,ihGy  had  zeal,  prayed  with  life,  heard  ' 
with  affection;  but  behold  now  all  tlie  ftreams  of  comnion  influ- 
ences aredried  up;  the  poor  foul  finds  he  cannot/)r^y,  hecannot 
fl:eda  tear,  tho'  he  fiiould  be  caft  into  hell  ,•  yea,  he  cannot  think  a 
right  thought,  tho' it  fiiould  bring  him  to  heaven  ;  nay,  he  finds 
his  heart  hardned  like  a  devil,  and  his  mind  bemifted  with  the 

<^  g  3  darknefs 


47*0  Law-Death,   Gospel-Life. 

darknefs  of  hell.     Why?  this  is  all  in  love,  to  drive  him  out  of 
himfelf,  andootofthelatv,  tothedearSonof  God.     6.  Thebe- 
Hevcr  that  is  (^ead  to  the  law,  is  content  to  have  his  righteoufnefs 
tried,  and  compared  with  the  perfe6l  law.     As  Chrilt  is  the  Lord 
his  righteoufnefs,  and  this  he  knows  is  fufficient  toanfwer  all  the 
demands  and  commands  of  the  law,  and  he  is  jwt  aJlMmedof  this 
righteoufnefs,  but  glories  in  it  ,•  fo,as  to  his  works  of  holinefs,  what- 
ever fliortcoming  heisfenfible  of,  yet  he  \s  content  to  be  tried 
with  the  ckarefi  light.     Let  omnifciency  defcend,  and  n*ake  a  cri- 
tical Tearch  ;  Search  ?ne,  O  God,  and  fie  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlafling  ;  1  do  not  love  to 
die  with  a  lie  in  my  right-hand  ,•    let  all  the  inward  corners 
of  my  heart  be  laid  open  before  me ;   I  am  fatisfied  to  know 
jf  I  have  a  lawful  husband,  or  not,  if  Ghrifb  be  my  husband  or 
not  :  He  is  content  to  be  tried.     Butthelegalifl,  the  man  that 
is  alive  to  the  law,  2.fearchingfermon  is  uneafy  to  him,  SLgofpel-fer^non, 
he  cannot  abide,  a  narrow  trial  he  cannot  endure;  he  thinks  that 
Dhe  minifter  is  too  impartial  to  caft  us  all  to  hell;  he  hsLthflolen 
goods,  and  therefore  dreads  the  light.     Yea,   7.  The  man  that  is 
dead  to  the  law,  he  hath  got  2l  foul- humbling  Tight  and  view  of  the 
glory  of  Chrifl's  righteoufnefs,  that  made  him  quit  with  all  his  legal 
rags  as  lofs  and  dung ;  even  as  the  ftars  evanifli  out  of  fight  when 
the  fun  arifes.    Ohath  Chrift's  glory  ever  fliined  into  your  heart, 
my  brethren,  and  made  you  fee  thoufands  of  worlds  to  be  nothing 
to  him,  thoufands  of  righteoufneffes  of  men  and  angels  to  be  no- 
thing to  his?   Have  you  feen  an  utter  impofjlbility  of  obtaining 
God^s  favour  by  any  righteoufnefs  of  yours  7  and  fuch  a  fure  ground  of 
obtaining  God's  favour  here,  that  your  foul  hath  been  made  to  re- 
nounce all  other  ways  of  acceptance,  and  to  fee,  admire,  and  re- 
joice in  the  glory  of  this  way,and  to  approve  of  it,  as  a  device  wor- 
thy of  God,  and  fuitable  to  you  ?  And  have  you  found  reft  here  ? 
It  is  good.    The  legalift  is  a  (tranger  to  fuch  faving  views  of  the  glo'  a 
ry  of  Chrifi,  and  his  righteoufnefs,  having  never  got  the  fpiritof 
wifdoin  and  revelation  in  the  knowledge  of  Chrifi.     8-   The  man  that 
\s  dead  to  the  law,  is  in  love  with  the  doftrine  of  thegofpel;  how 
beautiful  upon  the  mountains,  to  them,are  the  feet  ofthefe  that  preach  the^ 
glad  tidings  of  peace"?  Whereas,  he  that  is  alive  to  the  lazv  always  fuf- 
pe6ls  the  do6lrine  of  thegofpel,  as  if  it  were  leading  him  away 
from  the  law,  and  away  from  holinefs :  Here  is  a  inark  that  well 
may  ^nd out  2l  pharifaical generation;  they  fufpe5lthedo6lrine  of 
Chrifi,  and  his  righteoufnefs,  as  if  it  werea  doftrine  tending  to 
licentioufnefs,  and  oppqfition  to  the  law;  a  fign  they  never  felt  the 
power  oi  thegofpel  upon  their  hearts,  otherwife  they  would /f^/ 

m 


Law-Death,     Gospel-Life.  471 

the  revelation  oftbc  righteoufnefs  of  Chrijl^  from  faith  to  faith,  to  be  the 
power  of  God  to  their fahation ;  they  would  find,  that  never  are  they 
fo  muchdifpored  to  holy  duties,  as  when  they  aveunder  the  influ- 
ences of  the  fpirit  of  faith,  difcovering  the  glory  of  Chrifl:,  and  his 
righteoufnefs  to  them:  But  an  ignorant  generation,  that  knows 
not  the  power  and  virtue  of  the  gofpel,  ftill  fufpects  it  as  contrary 
to  the  law.  This  was  thefalfe  charge  againft  Chrifl  of  old,  and 
againft  Stephen,  J^s  6. 1 8.  and  againft  Paul,(rom  which  therefore 
he  many  times  vindicates  himfelf.  See^^^x  18. 13-  9.  Theman 
that  is  dead  to  the  /^^u,can,  in  fome  meafure,  put  a  difference  betwixt 
Chrijl  and  ^  frame :  Whereas,  he  that  is  alive  to  the  law,  can  never 
diftinguifli  betwixt  Chrift  in  duty,&  a  frame  in  duty.  I  know  this 
is  a  hard  queftion.  How  /JmUwc  know  the  difference  betwixt  Chrift  in 
duty  and  a  frame  in  diity'i.  I'll  fay  in  a  word, the  man  that  hath  only  a. 
frame  in  duty, and  notChfifl:  in  it,  he  is  only  pleafed  with  his  frame, 
his  tears,  his  enlargements  ;  he  makes  that  his  righteoufnefs,  he  is 
content  with  that,  &  exalted  with  that,  and  now  thinks  all  is  well : 
But  he  that  hath  Chriji  in  duty,  and  not  a  frame  only,  he  is  ready  to 
cry,  O I  would  have  Chriji !  I  would  have  Chriji ;  None  but  Chriji  I  none 
but  Chriji  \  Tears  will  not  do,*  my  own  heart  hath  deceived  me  a 
thoufand  times  ,*  1  find  my  tears  do  not  wafli  me,  my  frame  does 
not  fan6lify  me;  this  flowing  of  affe^ion,mdiy  be  but  a  natural  thing, 
it  will  not  do ;  it  is  Chrift  I  want,nothing  but  his  blood  can  vjafJj  me  ; 
nothing  but  this  blood  can  pacify  his  confcience;  nothing  but 
fome  views  of  Chrift  can  give  him  folid  quiet.  Afweet  frame 
may  iwdeed  be  the  chariot,  in  which  Chrift  may  ride  towards  the 
foul ;  but  the  gofpel  believer  is  not  fo  much  taken  up  with  the  cha- 
riot, as  with  the  glorious  ^'/«^  that  rides  in  it.  ic-  The  man  that 
is  deadto  the  law,  is  dead  to  fin ;  fin  hath  not  dominion  over  him, 
becaufe  he  is  not  under  the  law,but  under  grace.  The  views  of  Chrilt 
are  of  a  transforming  nature;  beholding  his  glory, we  are  changed,  it  is 
true,  here  the  believer  fears  moft  of  all,becaufe  of  his  Ihorccoming 
in  point  of  fanftification,  and  mortification  of  fin,  becaufe  he 
finds  iniquity  prevailing  againft  him.  And  how  is  it  true  that  yj,7 
bath  not  dominion  over  him,he  not  being  under  the  htw.but  under gracel 
Why  ?  Sin  hath  no  righteous  nor  lawful  dominion  over  believers ; 
the  firft  husband  is  dead,  and  they  are  married  to  Chrift  the  fecond 
husband  :  and  therefore  they  are  not  debtors  to  the  llefli.  Thu' 
ftill  the  flefli  craves  them  to  obey  ir,  yet  it  hath  no  jiift  power  ^o  to 
do !  Sin's  juft  authority  is  exauftorated  ;  and  Chi  ift,  by  fatisfying 
the  law,  which  is  the  Jirength  of  Jin,  hath  condemned  Jin  in  the  flefJ:. 
Sin  hath  a  fort  of  right  to  reign  in  wicked  men,  and  thefe  that  are 
under  the  law ;  but  none  in  the  believer,  who  is  delivered  from  the 

G  g  4  law, 


472  Law-Death,     Gospel-Life. 

law,  which  isthejkength  of  Jin :  Tho'  it  a6tually  exercife  authon- 
ty,  yet  it  is  but  an  ufurped  authority ;  as  fin  hath  no  power  nor  au- 
thority to  condemn  the  foul  that  is  in  Chrifl,  fo  it  hath  no  authori- 
ty to  reign,-  and  fin  fliall  never  reign  unto  death  over  them, 
Rom.  5.  laft.  And  the  believer  that  hath  cad  off  the  autho- 
rity of  fin,  as  being  no  more  his  lawful  king  may  complain 
of  its  unjuffc  oppreifion,  and  plead  with  a  righteous  God, 
that  the  power  of  fin  may  be  more  and  more  broken,  and  fo 
it  fliall  be.  But  the  legaliji,  who  is  alive  to  the  law,  in  regard  that 
he  is  both  under  the  commanding  and  condemning  power  of  the 
law,  is  alfo  under  the  commanding  and  condemning  power  of  fin. 
The  Jaw  commands  him,  and  he  obeys  it  as  his  Lord ;  and  fin  com- 
mand .  him  alfo,  and  he  obeys  it  too,  and  makes  his  legal  duties  a 
plaifter  to  cure  his  confcience  of  his  fin,  like  Lewis  XI.  of  France^ 
•who  would  fjoear  a  bloody  oath^  and  for  a.  pardon  kifs  a  crucifix,  and 
fwear  again,  and  kifs  it  again,  and  fo  runs  the  round.  However, 
the  believer  is  delivered  from  the  power  of  the  law,  &  the  power 
of  fin  too  j  having  call  oif  the  law  as  a  covenant,  and  finding  no- 
thing fatisfy  and  fiill  his  confcience,  but  theZ'/ooiand  righteouf- 
riefs  of  Chrill,  that  fatisfies  divine  jufhice.  As  in  this  way  he  finds 
refb  from  the  curfe  of  the  law,  fo  alfo  fome  reft  from  the  rule  and 
dominion  of  fin;  the  faith  of  God's  love  in  Chrift  purifies  the 
heart,  and  kills  his  natural  enmity,  infomuch  that  he  can  attefi:,  to 
his  fweet  experience,  that  the  faith  of  the  love  of  God  in  Chrifi:  is 
fo  far  from  leading  him  to  Ucentioufnefs  of  life,  or  encouraging  lazi- 
nefs,that  he  finds  it  the  hotteltfire  in  the  world  to  melt  his  heart  for 
fin,  and  ihe  Jlrongeji  cord  in  the  world  to  bind  him  to  duty,  while 
the  love  of  God  is  fiied  abroad  upon  him.  Try  by  thefe  things  if 
you  be  dead  to  the  laiv.  In  a  word  if  you  be  dead  to  the  law,  then  vnu 
will  be  living  unto  God ;  Ithrough  the  law,  am  dead  to  the  law,  &c.  He 
is  led  fvv^eetly  to  the  law  as  a  rule  of  life. 

QiieJL^  How  fliall  I  know  if  I  be  living  unto  God  ?   This  leads  me   ; 
to  the  other  part  of  the  examination. 

Secondly,  Try  if  you  he  living  unto  God.     Having  inlarged  fo 
much  upon  the  preceeding  head,  and  having  offered  feveral 
particulars  upon  this  head  already  in  the  doftrinal  part,  which 
may    be  improved  by  way  of  trial ;    therefore  I'll  offer  you 
but  theTe  two  jnarks  of  this.     i.  If  you  be  living  unto  God,  then  the 
fpivit  of  Crod  will  b.e  the  chief  principle  of  your  life ;  The  water  that 
I  /ball  give  him  (]oh.  ^.  14.)  fjall  be  in  him  a  well  of  water fpringing 
.^  lip  to  cverlafting  life.  The  man  hath  not  only  the  water  within  him, 
.the  graces  ufthe  fpirit ;  but  the  well  icfelf,  the  fpiric  himfelf  ^/lue-/- 
ling  in  him.     And  as  we  know  a  fpring-well,  by  feeing  the  water 
bu'jbUng  up  ,•    fo  a  man  may  know  he  hath  the  fpirit,  'by  the  bub- 
bling ^ 


Law-Death,     Gospel-Life.  473 

bli  ng  up  of  this  water  now  and  then.    None  have  a  life  unto  God, 
but  theie  that  have  the  yp/m  ofChriJl  in  them,  caufing  chem  to 
ixalk  in  his  ftatiites ;  for  where  the  fpirit  of  life  is,  he  is  a  fpiric 
of  faith,  and  a  fpirit  of  love  ,*    a  fpiric  of  faith,  leading  the 
man  to  the  obedience  of  faith,  which  fees  him  to  duty  from  the 
authority  of  God^  and  mzdependance  upon  Chrift,  both  as  hisjlrength 
iovajjijtance,  and  as  his  right eoufnefs  for  acceptance  in  the  perfor- 
mance thereof:  A  fpirit  of  love,  leadirtg  the  man  to  the  obedi- 
ence of  love;    and  this  obedience  makes  a  man  fervelikea  fon, 
and  not  like  a  flave,  and  makes  the  fervice  fweet  and  pleafunt,  i 
Joh.  5.  3.   This  is  the  love  of  God,  that  we  keep  his  commandments,  and 
his  commandments  are  not  grievous.    1'his  makes  the  believer's  obe- 
dience, while  he  lives  unto  God,  a  myjlery  to  the  world,  who  reckon 
it  a  burden  to  keep  thefabbath,  a  burden  to  wait  on  ordinances,  a  burden 
to  perform  duties.    Why  ?  on  the  other  hand,  when  the  believer 
is  mounted  up  in  the  c/wfofo/'/o^<?,  indeed  it  is  a  burden  to  him  to 
leave  off  duty,  it  is  a  burden  to  him  to  leave  ordinances,  it  is  a 
burden  to  him  to  think  of  going  back  to  the  v/orld  again.     Why  ? 
The  matter  is,  he  is  about  xht  obedience  of  love,  which  makes  the 
commands  of  God  not  grievous,  but  delicious.   Try  your  obedi- 
ence and  living  to  God,  by  this  principle  of  it,  the  fpiric  of  God 
as  a  fpirit  of  faith  and  love,  leading  to  the  obedience  of  faith 
and  love.      2.  If  you  be  living  unto  God,  then  the  glory  of  God 
will  be  the  chief  end  of  your  life.     Queft.  How  fiiall  1  know 
ifthegloryof  Godbe  my  Ci^/V/fWi'/in  my  obedience  1    Indeed  it  is  a 
material  queftion.     I'll  offer  a  thought  upon  it :    If  the  glory  of 
God  be  the  c/j/>/<?wJof  your  life,  then  you  will  have  a  continual 
conllidl  with  felf,  and  how  to  get  felf  ends  mortified.     O I  ^eefelf 
creeping  in  upon  me,  in  all  my  preaching:,  praying,  commu- 
nicating ;   how  fliall  I  get  this  enemy  killed  ?  "Here  the  flefJj 
lufls  againfl  the  fpirit,  and  the  fpirit  againjl  the  fefh,  and  \hefc 
two  are  contrary  the  one  to  the  other.     The  believer  finds  a  war 
here  again  ft /f//",  as  his  greaceft  enemy  ;   and  it  is  his  joy,  and 
the  triumph  of  his  heart,  when  he  gets/V/  daflicd  to  the  ground, 
and  debafed  ;    when  the  loftincfs  thereof  is  brought  doivn,  and 
the  Lord  alone  is  exalted  in  him.     The  man    that    hath   God's 
glory  jis  his  chief  end^  can  fometimes  trample  even   his  own 
happinefs  under  his  feet,  in  a  manner,  when  it  comes  in  com- 
petition with  the  glory  of  God  and  Chrid:  Theglory  of  God 
is  of  more  worth  than  ten  thoufand  heavens ;    and  therefore  the 
felf  denied  beh"ever,  rather  than  the  divine  glory  fliould  link, 
would  venture  his  all,  tho' he  had  a  thoufand  lives;    Blot  me  out  ff 
thy  book,  fays  Mofes ;  let  me  be  accmfed,  fays  Paul ;  and  id!  w.xs,  that 

Gcd 


47+  Law-Death,     Gospel-Life. 

God  might  he  glorified,  thaiC\mO:mightbQ  7nagnified,  and  have  a 
glorious  name  in  che  world.  There  were  fome  things  indeed  ex- 
traordinary  in  that  meafure  that  Mojes  and  Paul  attained  to ;  but 
there  may  be  fomething  hke  it,  I  think,  tho'  in  a  fmaller  meafure, 
that  believers  may  know  in  their  experience.  O !  whatever  fhould 
become  of  me,  let  thy  name  be  glorified ;  let  Chrift  have  a  mime- 
rolls  train  to  praife  liim  to  eternity  ;  let  me  decreafe,  and  him  increafe; 
let  him  be  exalted,  tho'  I  (liould  be  for  ever  abafed ;  and  if  it  might 
contribute  to  his  mounting  of  the  throne,  let  me  be  even  the  foot- 
Jhol on  which  he  may  afcend.  The  man  prefers  Chrift's  publick 
interell;  before  his  own  private  intereft ;  If  I  forget  thee,  0  Jerufa- 
\crri,[^c.  In  a  word,  the  man  that  lives  to  God,  as  his  chief  end,  a6ls 
in  duties,  becaafe  God  is  thereby  honoured  and  glorified  ;  and  he 
hates  fin  in  himfelf  and  others,  becaufe  God  is  thereby  difiionour- 
ed.  Finally,  if  you  be  living  unto  God,  your  life,  your  obedience 
will  be  influenced  by  the  grace  of  the  new  covenant,  being  dead 
to  the  law,  or  to  the  old  covenant :  But  of  this  I  have  fpokenat 
large,  on  the  4.th  general  head.     Thus  much  for  trial. 

The  3^  ?//^  may  be  for  lamentation  over,  together  with  reproof 
ofall,  both  dodtrinal  and  praftical  legalifts.  i.  Astodo61rinal  le- 
galijls,  we  might  bewail  &  refute  the  legal  fchemes  that  take  place 
in  the  world.  I  name  thefe  two,  i.  The  popijl.ifcheme,  denying  the 
imputation  of  Chri/l'srighteoufnefs.  The  imputed  righteoufnefs  of 
Chrifliisblafphemedby  the  church  of  T^oot^,-  they  call  it  Tmaffec- 
titious,  imaginary  air,  a  putative  righteoufnefs,  contrary  to  the  vfry 
flrain  of  our  apofl:le  in  his  epiftles.  They  talk  of  a  twofold  jujiifi- 
cation :  Their'^r/?j unification  is  that,  whereby  an  unjufl:ified  man 
becomes  jufiified,  or  a  wicked  man  becomes  godly ;  where  they 
confound juftification & fandlification.  The fecondis that,where- 
by  a  man  already  righteous,  becomes  more  and  more  righteous, 
more  and  more  holy.  We  know  no  juftification,  but  one  juftifica- 
tion by  faith,  in  the  day  of  clofing  with  Chrifl;  ,•  laying  hold  upon  the 
blood  of  Chrijl,  ivhom  God  hath  fet  forth  to  be  the  propitiation,  (Sec.  It  is ' 
a  compleat  righ  teoufpefs,we  have  it  all  at  once ;  and  it  is  not  with- 
in us,  but  without  us  :  It  is  in  Chrifi:  inherently,  &  in  us  imputatively. 
They  tell  us,  that  we  are  not  juftified  by  the  ivorksof  the  ceremonial 
laiv, huiby  the  ivorks  of  the  moral  la-vo;  They  tell  us,  that  we  are 
r\oi  jufiified  by  perfect  obedience,  but  by  imperfed; ;  and  by  an  accep- 
tilation,  itislook'don  by  God  asperfeft.  And,  in  a  word,  they 
tell  us,  that  we  are  juftified,  not  meritorioufiy,  and  fiwply  by  zvorks 
done  innurozvr./lrength,  but  by  ivorks  acted  and  done  by  the  firength 
and  afjifiance  ofthefpirit  of  God.  This  is  the  Popi/Jj  fcheme.  2.  The 
Baxtcrinn  fcheme  is  alfo  oppofite  to  this  gofpeldo6lrine:  They 

tell 


L  A  W  -  D  E  A  T  H,      G  0  S  P  E  L  -  L  I  r  E.  475 

tell  us,  that  God  hath  made  a  Jieijo  lazv  with  mankind ;  and  obedi- 
ence to  that  neiv  law^  and  to  its  commands  is  our  right eoiifnefs  ;  and 
this  obedience  gives  us  a  title  to  heaven,  and  gives  us  a  title  to 
Chrift's  blood,  and  to  pardon  :  And  the  a6t  of  faith  is  our  righte- 
oufnefs,  not  as  it  accepts  of  Chrift's  righteoufnefs,  but  as  it  is  an  o- 
bedience  to  that  ne'vj  law ;  the  very  a6i  and  work  of  faith  is,  accor- 
ding to  them,  the  righteoufnefs  itfelf;  And  this  faith  takes  in  all 
kind  of  works,  namely,  repentance  j  love,  obedience,  &  ten  or  twelve 
duties  of  chat  fort;  and  all  thefe  together  are  our  righteoufnefs 
for  juftification.  Really  (  as  one  fays  upon  this  very  head  )  If  the 
apoJtleFzulzvere  alive,  be  'would excommunicate  fiicb  minijlers. 

2.  As  to  pradiical  legalifis,  this  generation  is  full  of  thefe.  I 
know  not  a  more  reigning  fin  among  profejjors;  a  gofpel-firainis 
almofl  lo{l:,and  ^  go/pel- method  is  almoft  forgotten.  If  we  would  go 
back  to  our  reformer s,wt  fliould  feedigofpel-fpirit  among  them  ,•  but 
now  the  ^o//jc/-/c/;£''«^iscomeunderreproach,  as  if  it  were  a  ne'j) 
fcheme ;  and  fome  preach  againft  it,  write  againfl  it,  reafon  again  ft 
it,  as  if  it  were  Antinomianifn,  and  a  going  off  from  the  law  ,*  as  the 
Papijls  accufe  the  Frotejlants  of  old  :  Why  ?  What  is  the  matter  ? 
A  helliflijunholy,  legal  fpirit  reigns  in  the  world. Now  in  profecu- 
ting  of  this  ufe,and  that  we  may  fee  how  much  ground  there  is  to 
lament  over,  and  bewail  a  legal  temper  that  takes  place,  I  would 
here,  i.  Shew  ^omt  evidences  o(  a  legal  fpirit  in  the  ungodly  and 
unconverted.  i.  Some  evidences  of  a  legal  temper  in  believers 
themfelves.  3.  Shew  the  caufe  of  this  legal  temper  that  is  in 
the  world.     4.  Shew  the  evil  and  danger  of  it. 

jjt.  Some  evidences  of  a  legal  temper,  that  is  natural  to  the  ungod- 
ly, who  having  no  new  nature,  have  no gofpeljpirit  at  all.  This  may 
be  evidenced  in  thefe  four  degrees  of  fejf,  &  legal  pride,  i .  While 
the  man  is  juft  in  the  dead  fleep  of  natural  fecurity,  having  no 
fight,  nor  fenfe  of  his  fin,  no  conviftion  of,  nor  contrition  for  fin  ^ 
even  then,  which  is  fi:range,he  may  imagine  many  times  that  he  is 
perfe6l,  that  he  never  breaks  all  the  commandments  of  God,  but 
keeps  the  whole  law:  The  young  pharifee  in  the  gofpelis  an  emi- 
nent inftance  hereof ;  our  Lord  gives  him  an  account  of  the  com- 
mands of  the  law,and  he  had  the  infolent  boldnefs  to  fay  toChrifl, 
JUtbofe  things  have  I  kept  from  my  youth  up  :  And  Paul,  before  his 
converfion,  wasftuff'd  with  the  fame  legal  pride,  I  was  touching 
the  law  blamelcfs.  What  means  he  by  that  ?  Why,  it  is  as  if  he  had 
faidjl  was  fuch  ?ifianch  pharifee, "und  religious  zealot, thn:,  as  I  never 
tho't  I  broke  any  of  the  ten  commandments  ^  fo  I  tho't  I  had  kept  the 
whole  law.  Wonderful  arrogance  and  ignorance,  ^.o  imagine  that 
a  man  in  his  fallen  ftate  can  have  a  perfe6lionjau  d  keep  the  whole 

law  !; 


47<5  Law- Death,     Gospel- Life. 

h\v  !  And  yec  the  ele6l  of  God,  before  their  tonverfion,  have 
found  that  they  have  been  filled  with  fuch  pride  &  infolenc  tho'ts 
zs  you  Cl'Q  in  Paul:  Yea,  and  many  think  Jittlelefs  ;  tho' they  fay 
thev  arelinners,  yet  they  fee  not  fin,  and  fancy  they  are  confor- 
mable to  the  law ;  They  have  a  good  heart,  they  wrong  no  body, 
they  cLi'ejuJlin  their  dealings,  none  can  fay,  black  is  their  eye;  and 
here  is  their  righteoLifnefs,  being  alive  tothelaiv.  2.  Degree  is, 
when  men  come  to  be  convinced  of  fin  and  rebellion,  and  of  their 
loft  ftare,  by  reafon  of  their  having  trampled  the  divine  authority 
underfoot,  offended  his  Majefty,  violated  his  law,  provoked  his 
anger;  then  as  if  Chrift  were  the  molt  needlefs  and  ufelefs  thing 
in  heaven  or  earth,  they  run  to  their  repentance  for  an  atonement, 
■dspnpijh  10  their  penances,  3.nd  pagans  to  their  facrifices,  to  atone 
their  offended  deities  ;  as  if  there  were  no  days-man,  no  mediator  be- 
twixt God  and  man,  to  make  atonement :  Chriftthe  propitiation  is 
altogether  fli,g;hted  ;  they  hope  to  make  atonement,  and  pacify 
God,  by  repenting  feriouily,  and  lamenting  bitterly ;  and  fo  they 
fall  to  zvork, praying, fajling, mourning, confejjtng, withzn  abfolute 
neglcd;  ofChrift ;  and  upon  the  back  of  all  their  legal  fears,  confef- 
fions  and  bitter  lamentations, their  wakened  confciences  are  plea- 
fed  and  pacified  :  The  ftorm  that  was  raifed  there,  is  turned  Co  a 
calm ;  cifalfe  peace  cakes  place,  not  founded  upon  Chrift,  or  his  a- 
toning blood f  but  upon  their  confejjions , prayers ,  tears,  whereby  they 
think  to  difgorge  and  vomit  up  all  the  fins  of  their  life,  and  to  fave 
themfelves  from  them, and  from  the  wrath  that  follows  them.  To 
this  purpofe  was  that  faying  o^ Augiijline  (it  looks  like  a  harfli  fay- 
ing, but  had  a  good  meaning)  namely,  that  repentance  damns  more 
thanfins  do.  When  people  are  under  any  fearful  apprehenfion 
of  the  wrath  to  come  upon  them  for  their  fins,  they/c*?  to  their  re- 
pentance intlead  of  flying  to  Chriji,  and  that  effe6lually  deftroys  and 
ruinsthem.  3.  Degree  is,  when  a  man  not  only  repents,  but  a- 
mends:  Henotonly  Vakes  up  refoliitions  of  amendment  of  life,  buc 
^6lu2i\\y /Indies  obedience,  reforms  his  way ;  he  is  at  pains  co  get  his 
life  changed,  but  not  to  get  hisjiate  changed  :  He  is  not  taken  up  to 
get  ^nezx)  heart,  but  would  have  the  0/^ /^c^Jtmade  alitde  better,* 
he  thinks  a  little  amending  will  do  the  bufinefs ;  and  what  is  all 
this,  buc,  as  one  fays,  like  the  gilding  ofarottenpojl,  thepoft  is  rotten 
i^ithin,  but  it  is  finely  gilded  over  mthout  ?  Ic  is  but  like  the  whiten- 
ing of  a  fepulchre,  that,  however  whire  ic  may  be  without,  yetic 
\s.fitJl(f  dead  metis  bones  -ivithin :  It  is  like  the  painting  of  a  chimney 
wirhout,  that  is  all  black  and  footy  within :  It  is  like  the  adorning 
of  a  dead  corps  with  fweet  flowers :  Th.e  man  is  dead  in  fins  and  tref- 
pqffcs,  notwichltanding  all  this.    4.  Degree  is  beyond  all  this,  gof 

pel- 


Law-Death,   Gospel-Lite.  477 

pel  light  hath  fliined  objedively  upon  them,  &  they  are  more  illu- 
ininaicd  than  co  he  pleafed  with  tins.  Why  ?  chey  hear  of  Chrill, 
and  that  there  is  no  fahatioii,  no  juftificat  Ion  without  him,-  and 
therefore,  they  a6t  faith  upon  him  m  a  legaiway ;  they  beUeve  in 
him,  noiby  a  fav'ing  fa'nh^  but -a.  t  e  mporary  fuith.  As  believers  do 
■pi^r form  go/pel- obedience  to  the  law,  fo  unbelievers  may  have  a  legal 
faith  of  thegofpel,  a  legal  faith  upon  Chrilt,  believing  in  their 
own  ftrength,  believing  even  before  he  fee  his  inability  to 
believe,  before  ever  he  fee  his  unwillingnefs  to  believe,  be- 
fore he  be  humbled  under  a  fenfeof  his  abfoluteneed  of  Clirifl, 
and  before  he  fee  what  right  and  warrant  he  hath  from  the  word. 
However,  he  fancies  he  hath  clofed  mth  Chrifi^  laid  hold  on  his  co 
venanr,  and  this  is  thcmod  fubtile part  of  felf-righteotifnefs  ;  yer, 
after  all,  he  is  the  0/^  man,  iiillweddedto  thelaixi:  And  hence  he 
hath  no  fan&ification,  no  nezv  nature,  no  new  principle  offpiritual 
life,  no  living  unto  God. 

2diyy  Sunic  evidences  of  a  legal  temper  that  remains  in  believers 
themielves.  i.  When  their  comfort  is  flill  up  and  down  with  their 
frame ;  if  thi^ir  frame  be  z//),their  comfort  is  up ;  if  their/ram^'  be  down, 
their  comfort  is  down ;  if  their  frame  be  gone,  their  comfort  is  gone, 
thQiv  joy  is  withered :  Herein  the  legal fpirit  difcovers  itfelf ;  where- 
as a  gojpe  I- temper  of  foul  would  lead  the  man  to  rejoice,  even  when 
the  changeable  frame  is  gone,  that  the  unchangeable  covenant  {\i\l 
remains ;  and  to  fay,  Tho'  the  fig  tree  floouhl  not  blojfom,  yet  will  I  re- 
joice in  the  Lord:  Tho'  grace  be  at  a  low  ebb  with  me,  yet  the  ocean 
of  grace  is  in  Chrid ;  and  herein  I  rejoice :  Tho'  I  be  in  darkncfs, 
yet  will  1  rejoice  that  there  is  light  in  him ;  tho'  I  find  nothing  buc 
d'jadnefs  in  me,  yet  will  I  rejoice  that  there  is  life  in  him  ;  tho'  1  be 
empty,  yet  will  1  rejoice  that  there  is  fulnefs  in  him,  and  this  to  be 
communicated  in  his  time  and  way.  2.  It  is  a  legal  temper  in  the  be- 
liever, when  his  ajjitrance  is  lofl  by  his  challenges.  It  may  be,  the 
man  attained  fom(^  fweet  meafure  of  qffiirance,  but  behold  fin  pre-  ' 
vails,  confcience  challenges  him,  and  hereupon  lie  razes  all ;  tliis 
is  m  evidence  of  a  legal  temper,  contrary  to  that  gofpel-fpirit  which 
we  may  fee  a6ling  in  David,  Pfal.  65.  3.  Iniquity  prevails  againjl  me ; 
It  is  againfl:  my  heart,  againft  my  will,  agaiiifi:  my  prayers,  againft 
my  Secret  groncs  and  wrefiilings,  againfi  my  refolutions,  againfl 
my  inclination  they  prevail.  Shall  1  raze  the  foundation  of  my 
faith  upon  this  account  ?  No,  I  flee  to  the  blood  of  the  lamb  cf  God,  for 
deanfing  and  purging  both  from  the  guilt  and  power  of  fm ;  and  th  ere- 
fore  I'll  maintain  my  ajfurance  and  confidence  in  thee ;  Jsfor  our  ini- 
"luities,  thou  wilt  purge  them  away.  3 .  It  is  a  legal  temper,  when  faith 
,is  marr'd  either  by  fins  or  graces,  I  mean,  either  by  the  prevalence  of 


4'' 8  Law -Death,     Gospel-Life. 

fitly  or  iheprids  of  grace.  On  the  other  hand,  when  the  exercife  of 
faith  is  marr'd  by  the  prevalence  of  fin,  when  their  known  ferfe  and 
feeling  of  out-breakings,  either  make  a  man  fland  at  a  diftance  from 
Chrilt,  or  make  him  run  away  from  him,  by  finking  difcouragement 
or  far  ct  defpair :  I'his  evidences  much  legality.  Are  you  convin- 
ced of  fin  y  Why  then  ?  You  have  the  more  need  to  come  to  Chrift, 
and  believe  in  him,  and  the  lefs  need  to  ilay  av/ay  from  him.  Peter 
had  a  prayer  once,  that  looked  like  a  fet  form  of  the  Devil's  com- 
pofmg,  Lord  depart  fromme,  for  lam  afinfulman.  If  it  had  run  in  a 
gofpel  form,  h  e  would  rather  faid,  Lord  come  to  me,  for  lam  afinfiil 
man.  Yet  many  believers  have  learned  Peter's  form  of  prayer. 
Lord,  I  am  fich  a  finfiilman,  I  dare  not  come  to  thee,  nor  believe  that 
thou  ixiilt  come  to  me.  Why  ?  the  more  finfui  thou  art,  the  more 
need  thou  haft  to  come  to  him,  and  to  emplore  him  to  come  to 
you,  and  fave  you.  On  the  other  hand,  when  the  exercife  of  faith 
is  mari'd  by  ihe  pride  of  grace,  this  is  part  of  a  legal  temper;  when 
believerstruft  more  to  their  graces  than  to  Chrifi,  the  fountain  of  all 
grace ;  when  they  look  more  to  the ftrength  of  gracious  habits,  and 
iruil  more  to  them,  than  to  the  grace  that  is  in  Chrift,  in  which  they 
are  called  to  be  ftrong :  Be  firong  in  the  grace  that  is  in  Chrifi :  A^ 
by  meditating  on  their  fins,  they  are  many  times  It^a  off  from  clof- 
ing  ivith  Chrifi  for  pardon  and  cleavfing;  fo  by  meditating  on  their 
graces  and  gracious  habits,  they  are  many  times  led  off  from 
depending  on  Chrifi,  for  conftant  incomes  of  aftual  influences. 
And  hence,  whfcn  abelieveris/rj^/}',  he  is  ready  to  think,  he  will 
never  be  dead  again ;  when  he  is  fpiritual,  that  he  will  never  be  car- 
nal  again  ,•  when  he  is  up  in  the  mount,  that  he  will  never  be  doiim  in 
the  valley  again,  fay  ing,£}'  thy  favour  my  mountain  fiands  firong ;  he 
thinks  it  like  mount  Z/'o/^,  that  can  never  be  fliaken,  and  that  he 
will  never  doubt  again  ,•  but  behold ,  lljou  didfi  bide  thy  face,  and  I 
was  troubled :  My  good  frame  was  changed  to  a  bad  one  ;  of  a  fud- 
den  was  my  mount  Zion  turned  to  a  mount  Sinai,  all  fears,  all 
frowns,  alldarknefs.  Never  hath  the  believer  more  need  to  i3^ 
faith,  a.nd  clofc  dependence  on  the  Lord,  than  when  his  graces  and 
frames  are  mofl;  lively,  \e^f elf -confidence  creep  in,  and  confidence 
in  created  grace,  more  than  in  the  fountain,  out  oi'  who  fefulnefs  he  is 
to  have  grace  for  grace.  Let  your  frame  be  ever  fo  good,  your  faith 
ever  fo  fl;rong,  your  grace  ever  Co  lively,  at  any  time,  yet  look  up 
ilill  for  7ieTo  influences',  for  without  mom/ntaryfuppHes'dnd  breath- 
ings from  heaven,  your  gracious  h a bifr [cannot  adl,  and  will  not 
hold  out  a  moment.  4.  It  is  a  legal  temper,  when  peace  is  al- 
ways marr'd  by  fiiort-comings,  fiiort-comings  in  the  exercife  of 
grace,  Ihorc-comings,  in  the  mortification  of  fin,  fliort-comings 

in 
i 


Law-Death,    Gospel-Life.  479 

in  hoUucfs;  when  they  meditate  upon  thefe  fliort-comings,  upon 
the  ijocaknefs  of  grace  on  the  one  hand^  an-d  the  Jirength  o/corn//;??- 
flwon  the  other,  upon  fuch  a  fin  and  luft  that  prevails,  upon  fuch 
a  phi^ue  and  diflemper  that  aftefts  them,  infomuch  that  they 
C3.nnoi\etin  a 'ucord of  comfort,  they  cannot  hearken  to  the  joyful 
found  of  the  gofpel,  Hkc  Ifracl,  who  hearkened  not  to  Mofes^ 
becaufe  of  the  angiiifJj  of  their  fpirit  ;  they  look  inward  to  them- 
fclvcE,  and  finding  nothing  there  but /(i/7/7?^"j-  and  infirmities  and 
plagues ^\n^Q2id  oVjolineJs .iliQix peace  is  wholly  demoliihed, becaufe 
they  do  not,  at  the  fame  time,  look  iipzvardto  Chrifi,znd  his  blood  and 
righteoufnefs ,and fulnefs ;  this  is  a  legaltemper.  So  alfo,  to  the  fame 
purpofe,  when  a  man's  peace  and  comfort  leans  only  and  alwavs 
u^on  his  fand;ification,  as  ifthere  were  no  other  ground  of  joy  bun 
a  righteoufnefs  inherent:    Surely,  when  the  joy  of  finciificat  ion  is 
greater  thtin  the  joy  cfjujiification.it  is  an  evidence  of  a  legaltemper  ; 
for  the  joy  of  juftiiication  is  founded  upon  a  law-biding  righteouf- 
nefs, the  perfect  obedience  of  the  glorious  head,  which  is  always  the 
fame  unchangeable  groimd  of  joy  to  believers ;  whereas  his  fanftifica- 
tion  is  imperfect  here,  &  cannot  afford  fuch  peace  &joy,  cis faith  in  a 
perfed;  obedience  will  give. The  true  circumcifion  rejoice  inChrifl:,and 
in  what  they  have  in  him,  more  than  in  what  they  have  from  him. 
But  behold,even  the  believer  is  ready  to  be  more  taken  up  with  his 
fanftification,  which  is  inherent,  and  fo  to  be  lifted  up,  when  he 
attains  a  ^00^/ ^(^/i?,  2. great  meafure  offanctification ;  corruption  may 
abufe  the  privilege,  and  then  he  is  proud 'md  lifted  up.     It  is  true, 
communion  imth  God,  is  of  a  humbling  nature,  and  natively  makes  a 
man  bumble,  and  lively,  and  zvatcbful;    but  when  the  good  frame  is 
creeping  off,  and  corruption  beginning  to  work  again,  ii' this  nick 
of  time  he  not  obferved,  and  the  believer  be  not  on  his  guard,  a 
proud  thought  ma.y  enter  m,  were  it  even  upon  aP^z// wraptup  to 
the  third  heavens ;    Lefl  I  (hoidd be  exalted  above  meafure,  a  fnejjln- 
ger  of  Satan  nxasfent,  a  thorn  in  thefiefh.     O  how  does  a  legal  temper 
run  through  every  frame  !    Wl^icn  a  man  is  dead  and  dull,  then  he 
is  in  danger  of  murmuring ;  and  when  he  is  ad:ive  and  lively,  then  he 
is  in  danger  offixieUing.     5.  It  is  a  legal  temper,  v/hen  a  man's  expec- 
tation of fuccefs  IS  built  upon  the  rainifter  that  preaches ;   if  the  nii- 
nilttr  hath  a  ijocakgift^  O  they  will  not  hear  that  man,  at  leaf!;  they 
expert  little  .-zood  of  him  :  If  another  hath  great  gift  s/dnd  a  taking- 
way,  O  noixi  they  exped:  heaven  ivill come  doivn ;  why  ?  This  is  an  e- 
vidence  of  a  legaltemper ;    for  a  gofpel  temper  will  expedt  nothing 
but  in  a  gofpel  way,  even  by  the  pozverful  influences  of  the  fpirit  pro- 
mifed  in  the  gofpel.     The  gofpel  in  any  man's  mouth  is  but  a  dead 
Vrr^?-,  without  the  Holy  Ghoil;.     6.  It  is  a  legaltemper,  when  the 

believer 


48o  Law- Death,     Gospel- Life. 

hi:]vcver  IS  under  excejjive difcouragementSf  on  whatever  ground,- 
ic  is  an  evidence  he  is  too  much,  imder  the  lavo,  for  the  law  can  give 
no  encourngement,  nofettlewent  to  the  confcience ;    it  is  only  Chrift 
can  give  reft ;    Couie  im'o  me,  all  ye  that  labour^  and  are  heavy  laden, 
and  I -7:111  give  you  rejl.  What  is  it  that  difcourages  a  believer,when 
lie  is  under  this  legal  temper  ?    Sometimes  he  is  difcouraged  when 
he  performs  duty,  and  cannot  find  that  prefence,  th^t  fenfible  help 
he  would  have.     Why  then  ?  He  is  quite  difpirited.     Indeed  he 
h.uh  ground  of  mourning,  when  the  Lord  is  away ;    he  fliould  be 
deeply  humbled  for  the  caufes  of  it :  But  when  he  is  fo  difpirited, 
that  he  lofes  his  confidence,  and  is  beaten  quite  away  from  his  faith 
and  hope,  quellions  his  ftate,  and  gives  way  to/lavifhfear,tb3.t  wea- 
kens his  hands  in  ditties,  and  draws  his  heart  from  duty,  it  is  a  token 
he  is  fecretly  hankering  after  the  law;    for  the  language  of  the 
heart  of  him  is,  O  if  I  could  pray  with  as  much  lif e,:ind  hear  with  as 
7nuch  attention,  and  perform  duty  with  as  much  vigour  as  I  would 
beat.'   Othenlwouldhavea  ^oO(r//;op^;   and  fo  it  is  not  Chrift,  fo 
much  as  the  law,  the  old  husband,  that  you  defire  to  place  your 
hope  upon,  while  you  are  under  tha.t  legal  frame.     The  apoftle 
{Gal.  4.21.)   fpeaks  of  feme  believers  thatdefireto  blunder  the 
law.     Sometimes  their  difcouragements  arife  from  this,  that  they 
dare  not  apply  thepromifes.    And  why  fo  ?  Becaufe  they  think  they 
are  not  for  fuch  as  they  are ;  fuch  apromife  belongs  to  fuch  &  fuch 
2.goodperfon,  it  is  for  2iholy  man,  but  not  for  one  like  me :     VVhatis 
this  but  a  legal  temper,  apprehending,  that  if  you  had  fuch  and 
fuch  a  legal  righteoufnefs,  then  God  would  be  fome  way  indebted 
to  give  you  the  promife  ?  But,0  is  not  grace  to  be  glorified  in  this 
v.zw  2ind gofpelwayl  And  therefore,  themoreofa^o//)£'//5)/n>you 
have,  the  more  cheerfully  will  you  embrace  the /jro/w//^,  for  this 
end,  ih^t  having  thefepromifes,  you  may  cleanfe  your f elf,  by  fucking 
virtue  from  the  breafls  of  the  promife.     7.  It  is  an  evidence  of  a 
legal  temper,  when  they  are  Rhvays/lraitnedin  duty.     Sometimes 
they  are  difcouraged,  becaufe  they  are  fojlraitned  in  duty ;    and 
they  are  ftraitned  in  duty,  becaufe  they  are  fo  legal'm  if.     Their 
difcouragement  flows  from  their  y^v-^/Ynm^,  zxidihQir  ftraitning, 
flows  from  their  legal fpirit ;  for  agofpelfpiritis  ayp/>/f  o/'/iZ'^rf}'. 
"When  a  believer  is  for  the  moft  part  ftraitned,  without  life,  with- 
out liberty,  it  is  an  evidence  o^3.legalfpirit ;    for  where  the  fpirit  rf 
t  he  Lord  is,  there  is  liberty.    The  law  of  the  fpirit  of  life  in  Chrift  Jefus 
makes  the  mu.r\  free  from  the  law  of  fin  and  death,  Rom.  8.2.    When 
one  is  influenced  by  the  covenant  ofgrace,he  runs  in  the  way  of  God's 
commandments.     Tho'  you  have  once  known  what  it  was  to  run 
fwcetly  in  the  Lord's  way,  yet  if  now  you  find  an  habitual  indifpofi- 

tiw 


Law-Death,    Gospel-Life.  481 

tion  to  duties,  and  religious  exercifes  to  be  a  heavy  yoh,  z  grievous  bur- 
den, this  indifpofition  teftifies  againfl:  you,  that  tho'  you  have  once 
known  the  go/pel  of  Chrijl,yet  now  you're  hankering  after  the  law. 
The  Lord  may  indeed  withdraw  his  prefence  from  his  people,  for 
necejjary  ends,  even  from  the  man  that  hath  much  of  a  go/pel fpirit ; 
andfuchaman,  amidft  all  his  trials  of  that  fort,  will  triumph  in 
Chrifb,  and  fay,  tho'  I  have  little  in  hand,yetlhave  much  in  hope ;  ix)hat' 
ever  viy  oixin  ixiants  be,  I  have  enough  in  Chrijl ;    however  weak  in  my- 
felf,  I  amftrong  in  him ':  imperfed;  in  myfelf,  but  compleat  in  him.    But 
when  for  the  moft  part  the  perfon  does  not  find  pleafure  in  duty, 
hath  little  heart  to  it,  and  finds  it  not  eajy  and  light,  hut  grievous,  ic 
is  a  token,  that  he  is  bearing  the  yoke  of  the  law, ov  old  covenant :  For 
Chrijl' s  yoke  is  eafy,  and  his  burden  light ;    but  this  law-yoke  is  heavy. 
The  law,the  firlt  husband,  requires  hard  and  heavy  things,  and  does 
not  help  the  finner  with  Jlrength;  but  Chrift,  the  new  husband, 
requires  the  fame  things,  but  he  gives  ftrength  to  perform  ;  and 
what  he  requires  of  us,  he  works  it  in  us ;  /  can  do  all  things  thro' 
Chrijl  Jlrengthning  me,  were  it  to  overleap  a  wall,  and  fight  armies 
of  devils  in  my  way.     8- It  isafignof  a/(?g^/f^wj)^r,  when  apoor 
creature  finds  flill  dijcouragements,  except  when  about  religious 
duiies,  and  finds  no  peace  when  about  any  other  work,  butisftill 
raeked  except  when  upon  his  knees,  or  going  about  fome  religious 
performance  or  other :  It  is  a  token  of  being  knit  too  much  to  the 
fint  husband  ,•  for  the  law  drives  hard,  and  craves  hard :  But  Chrift 
is  very  tender  and  gentle  in  his  commands  and  demands ;  and  a  per- 
for.  under  the  influences  of  grace,  will  find  as  much  fweetnefs,  even 
when  eating  andfl'r/>2/.7«^,  and  when  he  is  about  his  lawful  employ' 
vient  fometimes,  as  when  about  religious  exercifes.  Miftake  me  noc 
here,  think  not  that  Chrift  will  indulge  his  people  in  the  omijjion  of 
duty,  that  is  not  what  I  intend.  God  forbid ;  I  know  &  am  perfwa- 
ded,  that  thefcveetejl  hours  that  the  believer  hath,  is  when  he  can  attain 
communion  withGod  in  the  ordinances  £?  duties  of  his  appointment :  But 
yer,  rhey  that  have  much  of  Sigoj'pel-fpiric,  can  wirh  peace  &  free- 
d(.  m  of  mind,  go  about  other  things  as  the  work  of  Chrijl ;  tho'  it  be 
a  p.ece  of  felf- denial  to  them,  hot  to  be  always  with  him;  they 
I  w<;i!ld  be  every  minute  with  him,  and  are  longing  for  uninterrupt- 
,  ed communion  with  him :  Yet  the  thing  I  fay  is,  that  their  hearrs  are 
I  notdill^earrened,  nor  their  fpirit  difpirited,  when  called  co  other 
i  things;  and  it  favours  much  o^  si  legal  fpirit,  when  the  poor  exer- 
',  cilcd  creature  can  find  no  peace  about  '-heir  other  lawful  duties, 
,  unlefs  they  be  ffill  about  duties  that  arc  properly  rcligidus  duties, 
;  fuch  as  praver,  &  readii:g,  and  hearing,  and  the  like ;  for,  in  fome 
,  ienfc,  other  duties,  fuch  ai  plowing  &  fuwing,  (5c  the  like,  may  le 

I J  h  turned 


^82  L  A  W  -  D  E  A  T  H,      G  O  S  P  E  L  -  L  I F  E. 

turned  to  religious  duties  hy  2ifpmtually- minded  man,  and  fuchas 
have  a  go/pel fpir it ^  while  they  carry  a  heavenly  mind  to  their  earthly 
work.  9.  It  is  a  fign  of  too  much  of  a  legal  temper,  when  a  man  is 
not  fatisfied  with  the  meafure  of  grace  that  the  Lord  allows  him, 
but  frets  again  11  heaven  becaufe  he  hath  not  fo  much  as  others.  Let 
nonemiftake  me  here  neither:  No  man  ought  in  an  indifferent 
way  to  be  content  with  any  meafure  of  grace,  we  are  ftill  to  be  going 
en  toperfed;ion ;  but  when  we  grudge  and  grieve,  and  are  pained  at 
the  heart,  and  murmur  againfl  God,  becaufe  we  have  not  this  and  that 
vieafure  as  others  have, itisd.  fymptom  o{  hankering  after  the  law. 
A  gofpelfpirit  does  not  flrive  with  God,but  meekly  waits  upon  that 
fovereign,  who  will  have  mercy  upon  ivhom  he  will  have  mercy, ^nd  dif- 
penfes  freely  of  his  gifcs  &  graces  as  hepleafetb.  10.  It  is  a  fign  of  a 
legal  temper, when  a  perfon  is  more  taken  up  zvith  the  gifts  ofChriJi, 
than  with  Chrift  himfelf ;  more  taken  up  with  any  little  thing  they 
get  from  him,  than  with  himfelf.  When  they  get  any  fenfible 
grace,  any  fenfible  good  aifedtions,  melting  of  heart,  melting  of 
fpirit,any  inclination  to  what  is  good, any  gifts  or  graces,  whether 
more  common  or  fpecial,  they  admire  thefe,  and  are  notfo  much  ta- 
ken up  withChrift  himfelf:  But  the  perfon  that  is  evangelical  in  his  a^- 
mgs^hy  what  he  gets  he  is  led  to  the^z-u^r ;  if  this  be  fweet,0  lie  is. 
infinitely  fweeter  thatfentit;  I  embrace  the  token,  and  it  draws 
out  my  heart  after  him,  from  whom  it  came.  1 1 .  It  is  a  fign  of  be- 
ing too  much  under  the  influence  of  the  lazv,  when  the  believer  is 
Tpoffed  with  a  fretful  fpirit,  and  is  not  content  with  anything:  For 
the  gofpelfweetens  a  man's  frame  offpirit.  If  the  believer  go  to  the 
law,  he  is  always  pain'd  and  wounded,  and  adifeafed  perfon  is  al- 
ways a  fretful  perfon,  and  this  fretfulnefs  is  a. fign,  thatheis  nop 
Jomid at  heart ;  but  thegofpelis/j^^/f/;fo  the  heart,  and  medicine  to  all 
theflefh.  A  gof  pel  fpirit  is  afpirit  of  faith,  a  fpirit  of  love,  a  fpirit  of 
power,  and  of  a  found  mind,  2  Tim.  i.  7.  And  hence,  take  a  believer 
when  he  is  much  under  the  influence  of  the  grace  of  the  gofpel,  ten 
thoufand  little  difficulties,  which  fometimes  fret  him  and  put  him 
into  confufion,wilI  not  move  him, then,  when  he  is  living  near  Chrifi 
and  under  the  influence  of  the  covenant  of  grace ;  but  when  at  other 
times  every  thing  frets  him,  it  is  a  fign  that  the  law  hath  the  afcen- 
dant,  for  the  law  ivorks  wrath,  Rom.  4. 1 5.  1 2.  It  is  a  fign  of  a  legal 
fpirit,  when,  upon  the  back  of  religious  duties,  the  man  hath  more 
freedom  to  fin  :  Sinfljallnot  have  dominion  over  you,  for  you  are  not  un- 
der the  law,  hut  under  grace.  The  law  irritates  corruption,  raifes  the 
devil,  but  cannot  lay  him  ;  but  the  grace  of  God  in  Chrifi:,  teaches  to 
deny  ungodlinefs,  and  worldly  lufts.  This  grace  only  keeps  down  the 
devil,  and  Jays  him  low,  as  it  were  5  yea,  hruifes  the  ferpenfs  head, 
'■  "  and. 


La^v^-Death,     Gospel-Life,  4S3 

?.nd  dejlroys  the  works  of  the  devil.  When  a  man  performs  duty  in  a 
legal  way,  to  qiiiec  his  confcicnce ;  why  then,  when  conlcience  is 
quieted  with  the  duty,  lufl:  gets  a  vent,  like  the  whore^Prou.y.  14. 
I  have  offered  jnypeace-off'erhigs,  this  day  I  have  paid  my  vows ;  co?uc. 
Jet  us  take  our  fill  of  hve.  But  when  a  man  performs  duty  in  a  gofpel- 
way,not  meerly  to  fatisfy  confcience, or  pacify  the  judge  but  to  glorify 
Cod,  to  honour  Chrift^which  is  the  great  gofpel- end  of  performing  du- 
ty ;  then  this  glory  of  God&  Chrift,  that  he  hath  in  view,  prompts 
him  to  defire,  by  the  means  of  duty,  to  be  avenged  of  God's  ene- 
mies in  the  heart ;  and  when  he  gets  vi6lory,  he  delires  to  purfu® 
his  enemies,  even  to  the  death. 

Now,  my  dear  friends,  if  there  be  any  believer  here,  lamfurc 
fome  of  thefe  evidences,  if  not  all,  may  find  you  out,  to  have  too 
much  of  a.  legal  temper  shout  you.     O  believers,  you  that  have  j^^i 
for  refuge  to  the  hope  fet  before  you,  will  youconfider  what  danger 
you're  in  from  Chrift's  rival,  the  law  as  a  covenant,  your  firft  hus- 
band, and  how  much  your  hankering  after  that  doth  undo  you? 
You  ( it  may  be  )  think,  you're  in  hazard  from  carnal  friends,  or 
from  the  world;  but  you  cannot  underftand  how  you  can  be  in 
hazard  from  the  law  :  But  you  may  be  in  greatefl  hazard  from  that 
which  you're  leaft  afraid  of.     Paul  tells  the  believers  here,  and 
elfewhere,  to  whom  he  writes,  what  hazard  they  were  in,  even 
from  thefe  that  pretended  to  preach  thegojpel,  who  were  but  minifters 
ofthe  old  covenant,  who  prefTed,  and  knew  nothing  but  to  prefs 
people  to  yield  obedience  Tmdfubje^ion  to  their  old  husband  the 
law,  pretending  to  the  greatejt holinefs  and  Jbidnefs of  life;  and 
prefling  nothing  hut  do,  do,  do,  and  live.    Nay,  but  fays  Paul,  I,  and 
all  believers,  have  another  way  of  living  to  God,  and  to  his  glory, 
than  by  living  on  or  by  the  law  as  a  covenant;  1  through  the  law^ 
am  dead  to  the  law,  that  I  might  live  unto  God.     O  be/iever,  arm  your 
felf  againfl  all  proxies  that  the  law  makes  ufe  of;  Hudy  the  nature, 
fulnefs  zx\6  freedom  of  the  new  covenant ;  and  pray  much  for  the 
fpirit  of  wifdom,and  revelation  in  the  knowledge  of  Chrifl,  and  his  gofpel. 
1  go  on  to  the 

36?  Thing  here  propored,which  was  to  fliew  the  caufes  of  this  legal 
temper.  Why  is  the  world  fo  let  upon  the  law  as  a  covenant,  and 
fo  little  upon  Chri{\:  as  the  Lord  t heir  righteoufnefs?  Ifum  up  all  the 
reafons  into  this  one,  which  J  fliall  draw  out  into  fomc  particulars  : 
Anditisgrofs  ignorance,  proud  ignorance,  Rom.  10.  '^.  For  they  being 
ignorant  of  God^s  right eouf>iefs,  and  going  about  to  efiablifh  their  o-mn 
right  eoufnefs,  have  not  fibmitted  themfelvcs  unto  the  right  coufnefs  of 
Cod.  '1  he  world  is  ignorant  of  God,  ignorant  of  the  uiw,  igno- 
rantof  the  gofpel,  ignorant  of  Chriitand  his  righteoufncfs. 

H  h  :i  I.  Jgnoranct 


4^4  Law-Death,     Gospel-Life. 

1.  Ignorance  of  God,  is  one  canfe  of  this  legal  temper.  People 
are  ignorant  of  the  perfsct'ious  of  God ;  more  particularly,  they  are 
ignorant  of  the  holinefs  of  God :  If  men  faw  what  an  infinite  holy 
God  he  is,  and  what  an  mfinice  hatred  he  hears  towards  the  leafi 
fin,  or  violation  of  his  latv :  if  they  knew  that  a  proud  thought  were 
enough  to  damn  a  milhon  of  angels,  and  that  a  imndering  thought  is 
enough  to  damn  amiHion  of  worlds,  woulcl'fney  entertain  d  fancy 
of  being  jujlified  ^iud  accepted  u^pon  cheg<roundof  any  legalrighte- 
oufnefs  of  their  own,  wiiether  natural  or  gracious  ?  Nay,  chey 
■would  not  imagine  to  be  thus  accepted,  if  they  did  not  think,  that 
God  is  fuch  an  one  as  themfelves.  They  are  ignorant  alfo  of  the 
jufticeofGod^  &  the  right  eoufnefs  of  that  jW^^,  who  mil  by  no  means' 
clear  the  guilty;  and  if  it  were  not  fo,  tnat  they  were  ignx>rantof 
his  jiijiice,  would  any  guilty  finner  hope  to  be  cleared  and  acquit- 
ted any  other  way,  than  upon  the  account  of  aranfom  of  infinite  va- 
lue ?  They  are  ignorant  of  the  wifdoin  of  God,  in  the  glorious  plan'^ 
o^ redemption  and  contrivance  ot'fahation  by  the  righteoufnefs  of 
another,  even  of  the  God-man  Chrifl  Jefus.  Ignorance  of  thefe, 
and  the  like  attributes  and  perfe^ions  of  God,  is  the  great  caufe  of 
their  being  joined  to  the  law,  and  alive  to  it. 

2.  Ignorance  of  the  lazv  is  (inolheY  caufe.  And  here,  i.  They 
are  ignorant  of  the  precept  of  the  law  in  the  extent,  fpirituality,  ho- 
linefs and  perfe6lion  thereof:  the  young  man  in  thegofpel  tho't 
himfelf;)(rr/>^;  Why  ?  He  did  not  know  the  law.  P<^z//tho'thim- 
fdfblamelefs,  while  he  was  alive  to  the  law.  Men  think  it  a  narrow 
rule,  condemning  only  fome  grofs  enormities  of  life,  and  com- 
manding only  fome  outward  materials  of  obedience ;  but  they 
fee  not  the  commandment  to  be  exceeding  broad ;  hence  they  ima- 
gine, they  can  obferve  it  perfeftly  well.  2.  They  are  ignorant 
of  the  penalty  of  the  lam,  the  fanBion  of  it :  They  do  not  believe,, 
that  there  is  a  curfe  intail'd  upon  every  difobedience,  Curfed  is 
every  one  that  continueth  not  in  all  things  that  are  zvritten  in  the  book  of 
the  laid,  to  do  them.  Hence  they  are  fond  of  their  own  legal  righte- 
oufnefs, not  knowing  the  fe verity  of  the  legal  Janfftion.  3.  They 
are  ignorant  of  the  end  of  the  law,  even  of  God's  eiid  and  defign  in 
giving  it.  God  gave  tjie  law  to  Ifracl  with  fire  and  thunder :  For 
what  end  ?  Even  to  be  a  fchoohnajler  to  lead  them  to  Chrift,  Gal. 
3.24.  For  Chrift  is  the  end  of  the  la'ujfor  righteoufnefs^  to  every  one  that 
helieveth,  Rom.  10.4.  But  behold,  fo  ignorant  wasT/^-^f/oftheend 
of  the  law,  that,  like  the  legal  fp'int  in  our  own  day,  they  tho't  it 
was  given  for  this  end,  that  chey  might  obey  it  as  a  condition  of  life, 
as  it  bore  the  image  and  rcprefentation  of  a  covenant  of  -works ;  fo 
ihey  turned  it  dire6lly  to  a  covenant  of  vvorks,fliyingj£A,'oJ.  19.  8. 

Jll 


Law -Death,    Gospel-Life.  485 

^11  that  ths  Lord  hath  commandedy  11:0  zvilldo.  If  it  had  been  poflible 
or  pratticable  for  them  to  have  performed  what  they  ignorantly 
promifed,  there  would  have  been  no  need  of  Chrifl,  or  his  righte- 
oufnefs  either :  We  will  do,  fay  they, there  is  obedience ;  we  will  do, 
yea,  we  will  do  all,there  \s perfect  obedience ;  yea,  we  will  do  all  thac 
the  Lord  Jehovah  hath  commanded  us  ;  there  is  exactly,  and 
perpetually perfeB  obedience :  Yea,  we  do  all,  we  ourfel ves  ,•  there  is 
their  perfect  perfonal  obedience  refolv'd  upon  :  As  if  they  had  in 
their  polleffion  all  the  power  and  holinefs  that  y^rW  had  in  inno- 
cence. What  fays  Joflnia  to  them,  upon  fuch  a  proud,  ignorant, 
and  arrogant  refolution  as  this  ?  Indeed,  he  tells  them,  it  was  fim- 
ply  impoffible  for  them  ,•  Te  cannot ferve  the  Lor d^  for  he  is  a  holy  God, 
Joflj.  24.  19.  He  \s2iholy  God,  and  you're  a  finful  people;  it  is  im- 
poliible  for  you  to  do  what  you  fay.  The  law  was  given  them,  to 
let  them  fee  their  utter  infiifficiency  and  inability,  to  let  them  fee 
their  fins,  and  defert  becaufe  of  fin,  that,  under  the  fear  of  divine 
wrath,  they  might  be  driven  to  the  Saviour.  But  they  being  ig- 
norant of  this  great  end  of  the  la-w,  fet  up  an  obedience  of  their  own. 

3.  Ignorance  of  the  gofpcl  is  another  caife  of  this  legal  temper  j 
and  here  manifold  ignorance  difcoversitfelf.    i.  Theyareigno- 
rant  of  the  promifcs  (jf  the  gofpel,  fuch  as  that,  Ifai.  44. 24.  Surely 
flsallonefay,  in  the  Lord  have  I  right  eoifnefs  and  Jtrength.    Here  is  3. 
iumofihegolpelpromife, aprowZ/fi'  ofChrifi,  cindof faith  in  him: 
Surely  fl.iall  one  fay ;  hereisapromife  of  faith,  &  faith  working  out 
from  the  lieart  to  the  mouth ;  for  mth  the  heart  men  believe  to  righ" 
teoufnefsy  andivith  the  mouth  confefjion  is  made  unto  falvation.     One 
P^allfay.  What?  no  more  but  one?  What  a  pity  is  it,that  only  one 
fliould  fay  fo  ?  Indeed  it  intimates  that  very  {q\v  will  be  broughc 
off  from  their  legal  temper.  One  iliall  fay,  not  every  one.  Well,buc 
what  will  he  fay  ?  In  the  Lord  have  Irighteoufncfs  andjhength ;  righ- 
teoufnefsforjuftification,  ftrengthfor  fanftification  ;  righteouf^ 
nefs  to  make  me  happy,  ftrength  to  make  me  holy ;  righteoufnefs 
to  give  me  a  title  to  heaven,  firength  to  give  me  meetnefs  for  hea- 
ven.    1  have  all  this,  Ihall  one  fay,  by  the  appropriating  ad;  offaitb^ 
applyingalltohimfelf  in  particular,  with  afllired  confidence,  ac- 
cording to  the  meafure  of  faith.  I  have  righteoufnefs  andjhength^ 
Where  hath  he  it  ?    It  is  in  the  Lord  I  have  it  ,•    I  have  it  not  in  my 
fclf,  nor  in  my  own  natural  power,  I  have  it  not  in  my  oiu«  free  zvilly 
I  have  it  not  in  my  ijoalk  or  converfation,  I  have  it  not  in  my  zeal 
or  profcjfion,  I  have  it  not  in  mv  religious  duties  or  performances, 
I  have  it  not  in  mv  heart  or  life^  nay,  certainlv  I  have  it  not 
there ;  but  furely  in  the  Lordhave  Irighteoufncfs  andflrength,  in  the 
Lord  only  :  Men  are  ignorant  of  rhis.     2.  I'hey  are  ignorant  of 

H  h  3  the 


^86  Law-Death,    Gospel-Life. 

the  method  of  the  go/pel,  in  the  application  of  the  grace  promifed, 
particularly  in  the  command  of  believing,  which  belongs  to  the 
difpenfation  of  thegofpel ;  wherein  the  law,  both  in  its  commands 
and  threatnings yis  ufed  in  a  fiibferviency  to  advance  the  ends  of  the 
go/pel.  Tho'  the  law  does  not  teach  us  to  beHeve  inChrift,  yet 
he  being  revealed,  it  obliges  us  to  believe  in  him ;  tho'  the  law  re- 
.vealsnotafaviour,  yet  thegofpel  revealing  him,  the  law  obliges 
us  to  come  to  him.  'But  now  this  method  of  thegofpel,  and  dif- 
penfation thereof,  is  not  known  in  the  world ;  hence  come  legal 
notions  of  it,  men  confounding  the  command  of  believing  with  the 
gofpel  to  be  believed  ;  the  duty  of  faith  with  the  obje^  of  faith ;  and 
fo  turn  the  gofpel  to  a  neiv  law^  a  new  covenant  of  works,  as  if  the 
aft  ofbelieving  were  our  righteoLifnefs  for  acceptance  with  God. 
Neither  can  they  conceive  the  command  of  believing  to  be  the 
great  command,  tho' God  himfelfhathfaid.  This  is  his  command- 
ment, that  ye  believe  in  the  name  of  his  Son  :  Nay,  legalifts  cannot 
underftand  that ;  they  think  it  is  God's  great  command,  that 
feeing  they  have  finned  by  breaking  the  law,  they  lliould  re- 
pent by  turning  to  it  ;  feeing  they  have  difpleafed  God  by 
their  fins,  they  fliould  pleafe  him  by  their  repentance  ;  CQe- 
ing  they  have  provoked  him  by  their  ^//^^^^^/^^^(j,  they  lliould  pa- 
cify him  by  their  obedience;  feeing  they  have  drawn  down  the  cmfi 
by  their  tranfgrejjions,  they  fliould  remove  it  by  their  reformation  : 
They  do  not  know  that  the  great  command  is,  to  beHeve  on  the  Son 
of  God.  3.  They  are  ignorant  of  the^rf^f^R^  of  the^o/p^/,  which 
is,  to  humble  and  abafe  the  creature  to  the  lowefl,  and  to  raife  and 
exalt  grace  to  the  higheft ;  that  Nofle/hfbould glory  inGod'spitfence, 
but  that  he  that  glorieth,  [loould glory  in  the  Lord ;  in  the  Lord  jhallall 
the  feed  q/Tfrael  bejuftified,  and/hall  glory :  This  is  the  great  end  and 
iefign  of  the  gofpel;  but  the  bafe  legal  fpirit  is  ignorant  of  that  de-. 
fign.  4.  They  are  ignorant  of  the.  gofpel  covenant :  The  do6lri- 
naland  praftical  confounding  of  the  two  covenants  of  zuor^i*  and 
grace  is  the  great  reafon  of  this  legal  temper.  And  here  people  dif-, 
cover  ignorance  ofthecondition  of  the  covenant;  they  are  igno-- 
rant  of  the  condition  of  the  covenantof  grace  and  works;  the 
condition  of  the  covenant  of  works  was  perfonal  obedience,  the 
imn  himf elf  that  does  thefe  things,  pmll  live  in  them  ;  and  per- 
fc^  obedience  was  required,  a  perfeBion  of  parts,  a  perfettion 
of  degrees,  a  perfe^ion  of  duration :  The  condition  of  the  co- 
venant of  grace,  is  Chrift's  perfe^  obedience  received  by  faith. 
There  is  much  ignorance  of  this,  at  the  root  of  all  the  legality  that 
takes  place  in  the  world.  They  are  ignorant  of  the  form  of  the 
idvcnantj  how  by  the  covenaat  of  works  we  get  a  ftrength  within 

^rfelves, 
i 


Law-Death,    Gospel -Life.  487 

Curfelves,  and  by  ourfelves  we  could  obey  it  ,•  how  by  the  cove- 
nant of  grace  our  ftrength  is  without  us,  as  well  as  our  righteouf- 
nefs,  In  the  Lord  have  IJlrength ;  and,  i^e  are  to  bejirong  in  the  Lord, 
not  in  ourfelves^  but  in  thcLovd,zn6Jnthepowerofhis  might ;  to 
be  ftrong  in  the  grace,  not  that  is  in  ourfelves,  but  in  the  grace  that 
is  in  Chrifi  Jefus. 

'  4.  Ignorance  ofChriJl  and  iiis  right  eoufnefs, is  a  great  caufe  of  men's 
eilablilhinga/^^(?/n^/;f^oz//K^/jr,  Rom,  10.  3.  God  was  about  to 
call:  off  a  whole  church,  to  rcje6t  them,  &:  unchurch  them.  Why? 
What  was  the  reafon!**  Becaufe  they  were  fo  extremely  proud 
that  they  would  rather  be  damned  with  their  own  right eoufnefs, 
th^Lufaved by  Chrifi' s  righteoufnefs,  or  obliged  and  beholden  to  hmi 
for  it,  I'hey  would  not  iubmit  to  it  ;  why  ?  Becaufe  they 
were  ignorant  of  it ;  they  did  not  fee  the  glory  of  it,  as  it  is 
the  righteoufnefs  of  God  ;  they  did  not  fee  the  necefjlty  of  it, 
becaufe  their  own  righteoufnefs  was  reckoned  fufficient ;  they 
did  not  fee  the/////7f/>of  it,  as  anfwcring  all  the  demands  and 
commands  of  the  law;  they  did  not  fee  the  ualue  of  it,  as  fuffi- 
cient to  procure  the /^zuoz/r^GoJ,  and  purchafe^rac^and  glory; 
they  did  not  fee  the  acceptablenefs  o^'it^  as  being  the  only  righte- 
oufnefs with  which  God  is  well  pleafed,  and  that  whereby  the  law 
is  magnified,  and  made  honourable:  They  are  ignorant  of  all  this, 
and  therefore  they  go  about  to  efiabliflo  a  righteoufnefs  of  their  own, 
and  will  not  fubmit  to  this.  Their  ignorance  was  r  proud  ignorance, 
and  fo  it  is  with  all  by  nature ;  we  are  filled  with  proud  ignorance^ 
and  ignorant  pride ;  tho'  our  pO'Wer  be  gone,  our  pride  remains. 

The  4.th  thing  here  propofed,  was,  the  eviUnd  danger  of  a  legal 
temper  and  legal  obedience ;  why  ?  i .  This  legal  way  is  a  very  un- 
pleafant  work,  it  is  a  wearifom  work  ,•  J^Vhat  a  'xearinefs  is  it  '^  fays 
the  man.  He  isweariedin  thegreatnefs  of  his  'doay,  andyetfays  he  not, 
there  is  no  hope,  Ifa.  57.  10.  It  is  true,  the  law  hath  fometimes  its  in- 
fluences of  comfort  to  its  votaries,  zndfiony- ground  hearers  may 
receive  the ijoord  with  joy,  and  no  doubt  they  may  pray  and  do  other 
duties  alfo  with  joy ,'  but  it  is  only  a  good  temper,  that  evaniflies, 
having  no  rooting  in  Chrift.  Can  a  dead  man  have  pleafure  in  vital 
anions  ?  Can  a  heavy  flone  incline  upwards  ?  O  but  the  legal  foul 
is  a  miferable  creature !  The  law  drags  him  to  duties,  confcience 
preffes  him  to  work,  faying,  Fa fi,,  pray,  pray,  Man,  ixiork  for  your 
life,  repent,  reform,  as  you  would  fiot  be  damned :  But  behold,  he  can- 
not,tho' they  be  good  duties  he  is  called  to;  and  the  legal  covenant, 
the  legal  mi  nijrer,ihc  legal  confcience  of  him  cries, Make  brick,make 
brick,  make  brick  ,•  but  behold  he  hath  no  llraw,  no  draw,  no- 
thing to  make  it  of.     He  hath  nofirengtb,  no  grace,  no  communica- 

H  h  4.  tion; 


488  Law-Death,     Gospel-Life. 

thn ;  and  To  he  tugs,  he  works,  he  fu^eats,  but  it  is  a  heardefs  and 
unpleafanc  work.     2.  Legal  obedience  is  very  unprofitable  work,  as 
well  as  unpleafant,  Jfa.  57, 12. 1  will  declare  thy  right  eoufnefs,  an'd 
thy  tvorky  for  they  fJoall  not  profit  thee.     The  felf-righteous  Pharifee 
may  fajl  twice  a  week,  give  alms  of  all  that  he  bath;  he  may  make 
long  prayers,  many  prayers;  he  may  both  preach  and  pray  fre- 
quently and  fervently ;  yea,  the  poor  legaliji  may  work  at  his  fecret 
devotion  dLud  family  devotion ;  he  may  wait  on  ordinances,  &  frequent 
communions,  and  run  the  whole  round  of  duties  ;a.nd  when  he  hath, 
done  thus  forty  or  fifty  years,  all  the  profit  is,  he  gets  hell  for  his 
pains,i^!.  I.I  1. To  whatpurpofe  is  the  multitude  of  your  facrifices  ?  All 
is  unprofitable.  3.  The /^^<2/o^^Jf^«c^  is  very  carnal,  for  it  is  a  life 
wholly  deftitute  of  the  fpirit.  Gal.  3. 2.  This  I  would  learn  of  you, 
fays,  Paul;  if  you  will  be  doftors  of  the  law,  let  me  have  a  leflbn 
from  you,  if  you  can  give  it,  received  ye  the  fpirit  by  the  works  of  the 
law,  or  by  the  hearing  of  faith  ?  Was  it  by  the  works  of  the  law  ?  I 
believe  not ;  nay,  the  fpirit  is  not  received  in  that  way ;  It  is  in 
and  by  the  gofpei  of  Chrifi.     The  legalifi  is  deftitute  of  the  fpirit ;. 
whsLtever  affeditious  hoUnefs  he  may  have,  or  realhdincfs  he  may 
pretend  to,  he  wants  Vkfantiifying  work,  fealing  work  ,•  Senfual,  not 
having  theSpirlt.  4..  Legal  obedience  crofles  the  moH glorious  defign  of 
heaven,  particularly  God's  defign  in  giving  Chriil,  and  Chrift's- 
defign  in  coming  to  the  world.  ( i )  It  croffes  God's  greatefl  defign  ; 
what  is  that?  It  is  even  the  exalting  of  his  free  grace;  What  is  the 
great  dejign  of  ^\\  the  great  zvorks  of  God,  ele^ion,  redemption,  rege- 
neration, providence  ?  Why  does  he  choofe  one,  and  rejeft  others  ? 
Why  does  he  choofe  a  wicked  Publican,  and  cafi:  a  righteous  Pharifee 
to  hell?  Why  does  he  redeem  poor,  ignorant,  ill-natur'd  people- 
from  their  miferable  frate,  and  let  the  rich  and  learned  go  to  hell  ? 
Why  does  he  regenerate  an  ele6l  foul,  after  he  hath  been  twenty  or 
thirty  years  in  the  devil's  fervice?  And  after  they  are  regenerate,. 
why  does  he  in  providence  lei  them  fall  into  fir  aits,  wants,  fins, 
manifold  temptations,  troubles,  afflirdon,  defertion,  and  heavy  com- 
plaints on  thefe  accounts  ?  Why  ?  All  is  to  exalt  free  grace  in  the 
iflue.     But  now  the  legalifi  crofi^es  this  defign  of  God ;  he  would 
have  felf  exalted,  his  works  exalted,  inftead  of  Chrifi,  znd  free  grace^ 
He  puts  another  righteoufnefsin  the  room  of  therighteoufnefs 
of  Chrift,  and  fo  takes  the^z^wgof  hisown  righteoufnefs,as  Paul 
calls  it,  and  cafl:s  it  upon  the  face  of  free,  rich  and  fovereigngrace, tO' 
cover,  and  hide  and  darken  it.     O  what  a  devilijh  defign  is  this,  in 
oppofition  to  God's  glorious  defign  of  making  grare  Ihine  brightly  I 
(2.)  It  croffes  Chrifl;'s  great  dejign  in  coming  to  the  world :  The. 
^/•^«^mfmi(??2of  the  Son  of  God  in  coming  from  heaven,  was,  to: 

hring 


Law- Death,   Gospel- Life.  489 

bring  in  an  everlajling  right eoiifnefsy  Dan.  9. 24.     But  behold,  the 
kgaliJVs  defign  incllablilhing  his  own  righteoufnefs,  is,  to  make  all 
Chrill's  labour  to  be  loft  labour  ;   he  fruflrates  the  very  end  of 
Chrijl's  death,  and  makes  it  vain,  Gal.  2.  laft.  If  righteoufnefs  come 
by  the  laiv,  Chrijl  is  dead  in  vain.     Inftead  of  Chrift's  everlaflirg 
righteoufnefs,  hQ  kts  up  a  righteoufnefs  that  cannot  lad  half  a  day 
norhalf  an  hour,  nay,  not  a  moment.    5.  Legal  obedience  h^Lih  the 
evilf  bla/phemy  in  it.     It  reproaches  the  righteoufnefs  of  Chri{l,as 
if  it  were  not  lufficient,  as  if  his  atonement  were  nor  perfe6l,  as  if 
his  fatisfa^ion  were  not  full,  as  if  his  obedience  were  not  perfe6l, 
unlefs  it  be  patch'd  up  with  the  rags  of  the  man's  own  righteouf- 
nefs.  Is  not  Chrift's  righteoufnefsp^//^^!^  without  your  addition  ? 
O  do  not  blafpheme  the  Son  of  God,  and  fay  in  effeft,  his  obedience 
was  not  a  divine, perfect  obedience ;  for  thus  you  reproach  his fulnefs 
and  fjffciency .    6.  Legal  obedience  ifllies  in  a  terrible  dif appointment ; 
the  poor  deluded  man  tliinksliis  prayers  and  duties,  that  he  hath 
been  performing  for  fo  many  years,  will  make  an  excellent  robe  to 
cover  him :  I  hope,  fays  the  man,  I  have  fomething  that  will  con- 
tribute to  make  me  die  in  peace;  I  have  fomething  to  make  me 
fland  in  judgment,  that  others  have  not ;  for  many  a  duty  have  I 
performed,  viany  a  prayer  have  I  m^ade,  thefe  twenty  or  thirty 
years,  and  many  times  have  I  prayed  with  very  much  zvarmnefs  of 
affection,  and  livelinefs  of  frame ;  and  therefore,  I  have  a  good  hope,. 
that  God  will  be  pleafed,and  all  will  be  well  with  me.  But,0  what 
^fearfui  difippointment  doQs  the  man  meet  with!  Death  comes  ; 
and  if  he  uie  in  the  fame  legal  dream,  he  goes  down  to  the  grave  ivith 
a  lie  in  his  right-hand.     The  hypocrite's  hope  is  like  the  fpider's  web  ; 
why  ?  What  comes  of  it  ?  Thefpider  works  it  out  of  her  own 
bowels;  it  is  her  houfe,  it  is  her  food,  it  is  her  fence,*  there  (he 
dwells^therellie  feeds,  there  Hie  fecures  and  ihelters  herfelf  for 
awhile ;  but  at  the  clofe  of  the  day,  or  end  of  the  week,thc  broom 
comes  along,and  fweeps  her  &  her  lodging  and  all  to  the  ground  : 
Evenfo,  the  legaliji  works  a  web  out  of  his  own  bowels,  he  wraps 
himfelf  in  this  garment  of  his  own  fpinning  ,•  here  he  dwells^  here 
he  works,  here  he  feeds,  here  he  fliekers  himfelf  from  all  challen- 
ges,-dnd  apprehenfions  of  danger ;  but  behold  the  broom  of  death 
and  defl;ru6lion  comes  and  fweeps  him,  and  his  refuge  of  lies,  down 
to  the  bottomlefs  pit.     If  his  eyes  he  open  on  a  death-bed  to  fee  hell,  to 
fee  the  jujlice  of  God,  to  fee  the  fpirit  11  ality  of  the  law,  the  imperfec- 
tion of  his  dutiesythe  emptinefs  of  bis  performances, 2LXid  the  landyfciin- 
iation  he  hath  been  building  his  faith  upon,  then  his  confcience  rores, 
^is  heart  defpairs ;  he  hath  no  peace,  no  comfort ;  but  finds  himfelf 
anferably  difappointed.  If  his  eyes  be  not  open,  why  then  ?  He 

dies 


490  La'w -Death,   Gospel-Life. 

dies  in  a  delufion,  as  he  lived,  finks  into  the  lake  of  fire ;  and  in  heU 
he  opens  his  eyes,  ^ndi?inds\-\\n\^Q\^  eternally  dif appointed:  Ofee 
then,  what  ground  there  is  to  lament  over  this  legal  temper, 
which  is  indeed  a  damnable  temper,  where  it  hath  a  full  reign. 

Exhortation,  hoxh  to  them  that  are  ^/rj^fo  the  lav:,  and  tothent 
that  are  dead  to  the  laWy  of  whom  the  text  efpecially  fpeaks.  ift. 
To  unbelievers,  and  all  thefe  thai  are  alive  to  the  law.  O,  for  the 
Lord's  fake,  take  no  reft  till  you  get  out  of  that  damnable  ft  ate  :  O 
confider  what  you  are  doing,  fo  long  as  you  are  not  dead  to  the  law ; 
the  bed  thing  that  you  are  doing,  in  that  cafe,  is,  that  you're  build*' 
ing  your  neft  about  the  old  rotten  wallsof  the  covenant  of  works. 
May  be,you  think  you're  a  good  proteftant,  you're  a  good  chrifti- 
an,  you  have  a  good  heart,  you  perform  good  duties,  you  partake 
of  good  ordinances,  and  what  ill  fhould  you  fear?  i .  I  tell  y  ou,thaC 
you're  under  the  curfe  of  the  law  of  works ;  Ciirfed  is  every  one  that- 
continueth  not  in  all  things  that  are  written  inthebookofthe  law  to  da 
them.  And  while  you're  under  the  law,  and  feeking  to  eftablilli  a 
law-righteoufnefs  of  your  own,  all  the  people  of  God  are  obliged 
to  fay,  that  God  is  in  the  right  to  curfe  you ;  they  are  obliged  to 
fay  Amen,  to  all  the  curfes  of  the  bible  againft  you,  Deut.  27.  laft. 
Curfed  is  he  that  confirmeth  not  all  the  words  of  this  law ;  and  all  the  peo- 
ple flail  fay,  Amen.  If  you  will  take  the  old  covenant  cf  doing  for 
life,  andjuftification,then  you  muft  take  it  with  a  vengeance,unlefs 
you  do  perfe6lly,  and  do  to  purpofe,  which  is  impoffible  for  you  ; 
Curfed  is  every  one  that  continueth  not  in  all  things,  &c.  and  all  belie- 
vers can  fay  Jmen  to  it,  in  the  words  of  Paul,  Let  him  that  loves  not 
our  Lord  Jefus  Chrift,  be  Anathena  Maranatha.  While  you  are  un- 
der the  law,  no  blejfing  belongs  to  you,  but  all  divine  curfes  ;  if  you 
will  not  get  out  of  your  legal  right  eoufnefs,  and  get  under  the  gnfpel- 
covert  of  the  blood  of  Jefus,  nothing  but  terror  belongs  to  you,  and 
nothing  but  terror  and  curfes  can  I  preach  to  you :  For,  As  many 
as  are  of  the  works  of  the  law,  are  under  the  curfe.  2 .  I  muft  tell  you, 
as  you  are  under  the  curfe  of  the  law,  fo  you  are  under  the  com- 
mand of  the  law.  Do,  and  live :  Tho'  by  the  gofpel  call  you  are  not 
obliged  indeed  to  feekrighteoufnefs  in  yourfelf,  in  order  to  life, 
but  to  feek  it  in  Chrift,-  yet  by  your  unbelief  you  keep  yourfelf 
under  the  command  of  the  law.  If  thou  wilt  enter  i fit 0  life,  keep  the 
commandment ;  keep  it  perfeftly,  or  elfe  vengeance  ftiall  overtake  . 
you.  It  is  not  your  little  efforts  that  will  fatisfy  the  law,  tho'  you 
{hoiM  read,  f aft,  mourn,  and  fled  tears  of  blood  all  your  days;  if 
you. will  pay  any  duty  to  the  law  as  a  covenant,  Ton  are  a  deb  for  to 
fulfil  the  whole  law.  Gal.  5.  3.  The  law  is  a  chain  that  is  linked  toge- 
ther, and  if  you  take  one  link  of  it,  the  weight  of  the  whole  chain  will 

be 


-    Law-Death,   Gospel-Life.  491 

beuponyou;  and  fo  if  you  will  do  any  thing  in  obedience  to  the 
law,  that  you  may  be  ihevehy  faved  and  jujfifiedf  you're  under  bon- 
dage to  the  "jchole  laiv,  and  bound  to  do  every  thing  perfeftly,  that 
you  may  be  juftified.  O  the  miferable  bondage  that  you  are  un- 
der !  You  wiJJ  never  be  able  to  fatisfy  the  law,  and  fo  you  are  con- 
demned ah-eady.  Yea,  let  me  tell  you  more,  you  are  a  wicked 
ungodly  creature:  Whatever  you  feem  to  be  to  others,  or  think 
you  are  yourfelf ;  yethQingalruetothe  law,  you  are  a  ftrangerto 
the  life  of  God ;  for,  till  you  be  dead  to  the  law  you  fliall  never  live 
.unto  God;  tho'  you  look  like  an  angel  of  light  for  holinefs,  yet,being 
alive  to  the  law,  you  have  no  true  holinels  nor  godlinefs.  Ye  that 
arefiiil  truftingto  your  works,  you'll  meet  with  a  fiiddifappoint- 
ment ;  for  by  the  deeds  of  the  law  noflefh  living  can  be  juftified.  But 
there  are  others,who  feem  to  be  upon  another  extreme  ,•  they  fay, 
the  law  is  now  abrogated,  and  we  are  not  to  feek  juftification  or  fal- 
'j^rio«  that  way  ;  and  therefore  we  are  carelefs  about  the  law,  or 
!  about  any  duty  of  obedience.  Yea,  but  let  me  tell  you  your  doom 
outof  thelawalfo;  youareadefperatefinner:  Becaufe  you  can- 
not/^m/}'  thecurfe  of  the  law,  therefore  you  run  away  from  the 
commands  of  the  /j:u,and  run  away  to  the  devil,in{lead  of  running  to 
Chrift.  But  I'll  tell  you,  tho'  the  law  cannot  juftify,  or  fave  you, 
yet  it  can  condemn  you:  Ithathpower  to  condemn  you,  tho' it 
hath  none  to  fave  you^  and  it  will  condemn,  and  does  condemn 
you,and  all  that  are  out  of  Chrift ;  and  therefore,  for  every  fin  that 
you  are  guilty  of,  you  muft  anfwer ;  and  every  fin  is  enough  to  damn 
you,  by  virtue  of  the  law.  O  then,  may  this  be  a  mean  to  move 
you  all  that  are  under  the  law^  to  feek  in  to  Chrift,  who  is  the  end  of 
the  law  for  right  eoufnefs,  to  every  one  that  believeth !  Come,  poor, 
curfed,  condemned,  ungodly  fmner,  if  you  would  live  unto  God 
here,  and  live  with  him  hereafter,  come  out  from  under  the  heavy 
yokeof  thelaiv;  Chrifthath  a  good  and  perfe6l  law-biding  righte- 
Gufnefs  to  give  you,  tho'  you  have  nothing  to  bring  to  him,  but  fin 
and  guilt,  and  mifery,  and  hell  about  you,  yet  come  to  him ;  and 
if  you  cannot  come,  O  go  to  him,  and  tell  him  that  you  cannot 
come,and  plead  that  by  his  omnipotent  fower  he  may  draw  you ;  and 
if  you  do  fo  in  truth,it  is  one  to  a  thoufand,if  he  does  not  meet  you 
half  way.  O  firs,  you  cannot  be  faved,  to  the  credit  of  God's  hoU- 
nefs,  unlefs  you  join  in  with  Chrift's  right  eoufnefs,  which  anfwers 
alio  the  threatnmg  of  the  law,  and  fatisfies  the  jufticc  of  God.  In 
\  this  way,  mercy  can  take  vent,to  the  credit  and  honour  of  all  Cod''s 
'  petfe^ions.  O  my  brethren,  are  you  for  this  way  of  it  ?  O  then  fay, 
'  farewel  to  the  law  of  works  for  ever;  hereisamore;:oZ>/(?m2^^/o- 
•  riousway,    O  blelTed  be  God  forever,  if  that  be  the  bargain  be- 

uvixc 


492  Law-Death,    Gospel-Life. 

twixt  Chrift's  righteoufnefs  and  your  foul !  O  may  the  Lord  draw 
you  to  it!  But  now, 

idly,  To  you  that  are  believers,  and  have  clofed  with  Chrill,  and 
fo  are  dead  to  the  law ;  remember  you're  not  to  live  a  lawlefs  life  for 
all  that :  My  exhortation  to  you  is,  that  being  dead  to  the  law^  you  live 
unto  God.    Let  me  offer  fame  motives  and  diredions,  and  the  rather 
that  I  have  taken  fome  pains  to  gather  together,  and  lay  before 
you, many  things  relative  to  a  legal  temper  ffor  guarding  you  againft 
the Neanomian  extreme,  on  the  one  hand;  let  men  beware  left 
their  carnal  hearts  abufe  this  do6lrine  of  grace  to  Antinomian  licen- 
tioufnefs  on  the  other  hand. '  Sure  I  am,  tht  go/pel- do&rine  of  itfelf 
hathnofuch  tendency:  Tho'  an  ignorant  world  may  fufpeft  the 
do6lrine  of  the  gofpel,  the  do6lrine  of  Chrifl's  righteoufnefs,  as  if 
it  were  againft  zperfonalrighteoujnefs  or  hoiinefs.     I  declare  to  you, 
in  the  n^me  of  Jehovah,  that  the  contrary  is  true,  and  that  you'll 
never  live  according  to  the  law  as  a  rule  of  hoiinefs,  till  you  be  dead 
to  the  law  as  a  covenant  and  condition  of  life.    He  that  hath  ears  to 
hear,  let  him  hear.  If  the  light  of  the  glorious  gofpel,even  the  light  of  the 
glory  of  God  in  the  face  of  Jefus  Chriji,  did  once  fJjine  into  your  heart, 
then  beholding  this  glory  of  the  Lord,  you  would  be  changed  into  the  fame 
image  from  glory  to  glory  by  the  Spirit  of  the  Lord ;  yea,  to  believe  the 
gofpel  favingly,  is  the  way  to  fulfil  perfeftly.    The  true  believer 
may  be  faid  to  fulfil  the  law,  both  as  it  is  a  covenant,  and  as  it  is  a 
rule:  As  it  is  a  covenant,  he  fulfils  it  perfectly  and  legally  in  his 
headandfurety,  in  whom  he  hath  perfe6l  everlafling  righteouf- 
nefs ,'  and  as  it  is  a  rule,  he  fulfils  it  perfectly  alfo,  with  a  perfe^ion 
cf  parts  here,  and  ^perfed;ion  of  degrees  hereafter :  And  in  both  thefe 
refpefts  may  that  word  be  explained,  Rom.  i.  3,4.  where  the  righ- 
teoufnefs of  the  law  is  faid  to  be  fulfilled  in  believers,  whofe  charac- 
ter is,  that  they  walk  not  after  the  fiepp,  but  after  thefpirit.  Now,  I 
would  prefs  you  to  this  fpiritual  walk,  this  holy  life,  which  is  a  liv- 
ingunto  Cod;  for  tho'  your  hoiinefs  be  not  necefjary  for  your  jujlifi- 
tation,  which  is  the  damnable  do6trine  of  popery ;  tho',  I  fay,  it  be 
notnecefiary  for  your  jufl:ification,becaufe  you're  deadto  the  law 
in  point  of  juftification,  yet  it  is  neceffary,  becaufe  you're  dead  to 
the  law,  for  this  very  end,  that  you  m^y  liveunto  God  in  point  of 
fan6lificarion,  and  that  you  may  be  holy.     More  particularly,  for 
motive  s^conCider  the  neceffity  of  hoiinefs  in  thefe  following  particulars. 
(i.)It  is  necelf  u'y  in  refpe61;  of  God ;  and  here(to  ufe  the  method 
of  a  great  divine  on  this  hcAd)  consider  how  the  will  of  God,  the  love 
of  God,  the  glory  of  God,  obliges  you  m  particular,  believer,  to  live 
untoGud.     I.  'J'hef'verei^jn  will  of  God  obliges  you  to  hoiinefs,- 
I  Thef.  4. 3.  This  is  the  will  of  God,  even  your  fan^ification.   Icis  the  . 

will  ' 
i 


Law -Death,     Gospel-Life.  493 

will  of  God  the  Father ;  he  hath  ordained  it :  We  are  his  workman- 
fjjip  created  in  Cbrijl  J  ejus  unto  good  Works,  'uohich  God  before  had  or- 
dained that  ive/bould-walk  therein.  It  is  the  will  of  God  the  Sonjoh. 
15.  16. 1  have  ordriinedyouthat  yoiif/jould  bring  forth  fruit,  and  that  it 
i  Jhould  remain,  h  is  the  will  of  God  the  Holy  Ghoft,  ivhom  "Joe  grieve 
''  by  our  fins,  if"  we  do  notftudyholinefs.  2.  The  Jove  of  God  obliges 
you  U)  hoimefs ;  yea,  this  is  the  end  of  the  elcfting  love  of  che  Fa- 
ther, f  liL-  purchalinjT  love  of  the  Son, and  the  operating  love  of  the 
Hol_\  (Thoft.  Ir  is  the  peculiar  end  of  the  eleiting  love  of  the  Fa- 
ther, ijoJh)  hath  chofcn  us  that  wefhould  be  holy  and  unhlameabk,  Eph.  r . 
4.  before  him  in  love ;  he  hath  cbofen  us  tofalvation,  thro''  fan&ification 
of  the  Spirit.  It  is  the  peculiar  end  of  the  purchafinglove  of  the 
Son,  'who  gave  bin  f elf  for  us.  that  he  might  redeetn  us  from  all  iniquity., 
and  purify  to  hinifef  a  peculiar  people,  zealous  of  good 'works.  Tit.  2.  14. 
Andiviholnvedhis  church,  and  gave  hinifelffor  it,  that  he  might  fanctify 
andcleanfe  it  by  the  'voajhing  of  water,  andprefcnt  it  to  himfelfa  glorious 
church,  not  having  fpot  or  'wrinkle,  nor  any  fich  thing,  but  that  it  fhould 
be  holy  and  imthout  blemi/h,  Eph. 5. 25, 26,27.  It  is  alfo  the  peculiar 
end  of  the  operating  love  of  the  Holy  Ghoft,  hiszvhole  iwrkinus, 
andforus,  confifiingin  preparing  us  fo'-,  and  enabling  us  to  the 
duties  of  holiners,and  bringing  forth  the  fruit  thereof  in  us.  Believer, 
if  you  have  any  regard  to  theyo'[;fm^72f}' of  God,  Father,  Son  and 
Holy  Ghofl:,  any  regard  to  trie  love  oi  God,  Father,  Son  and  Holy 
Ghon:,it  obliges  you  to  holinefs  of  heart  &'  life.  3.  The  glory  of  God 
obliges  YOU  to  holinefs,  and  makes  it  necelTary.  Would  you  glo- 
rify the  Father,  then  let  your  light  fo  (hine  before  men,  that  they  feeing 
your  good  'works,  may  glorify  God.  Herein  is  my  Fat  her  glorified^  that  ye- 
bear  much  fruit.  Would  you  glorify  the  Son  ?Itis  the  will  of  God, 
that  all  men  honour  the  Son  even  as  they  honour  the  Father.  And 
how  is  this  done  ?  Even  by  believing  in  him,  and  obeying  him; 
Te  are  my  friends,  ye  evidence  yourfel  ves  to  be  fo,  if  ye  do  'whatfoe- 
ver  I  command  you.  Would  you  glorify  the  Holy  Ghoft.?  It  is  by 
ftudy  ing  Holinefs  ;for  'we  are  his  temple,  and  holinejs  becomes  his  hoiife 
and  temple  for  ever ;  and  heisdiihonourcd  when  his  temple  is  defi- 
led. Surely,  believer,  when  I  fpeak  6©  you,  I  cannot  be  fuppofed 
to  fpeak  to  one,  that  neither  regards  the  fbvereign  will,  love  nor 
glory  of  God,  Father,  Son  and  Holy  Ghoft;  tlio' your  holinefs 
fhould  all  be  loft,  and  never  regarded,  which  is  impoiliblc,  5CC 
here  is  reafm  enough  for  it. 

(2.)  In  refpeclofyourfelves,  you're  ncccffiriiy  obliged  to  holi- 
nefs ;  your  own  honour  and  peace  are  concerned  here  :  li'isgain- 
f'lil ;  Godlinefs  is  great  gain,  having  the  promife  of  this  life,  and  that 
ivhich  is  to  conic,  h  is  pleafant  ,*  For  wifdonis  'ixays  arc  pkafantnefs., 
,  and 


^p^  Law-Death,     Gospel-Life.' 

ami  ail  her  paths  are  peace.  There  is  no  peace  Jaith  my  God,  to  the  -wic- 
ked;  but  the  fruit  of  right  eoiifnefe  ispeace.and  the  cffe^  of  right  eoufnefi, 
qidetncfs  [f  a  (fur  mice  for  ever.  Yea,ic  is  honourable,  and  th.e  greateit 
honour  you  can  be  advanced  unto;  to  be  holy  is  to  be  like  unto  God. 

(3.)  In  i-efpea  oUthcrs,  you're  obliged  to  holinefs ;  it  may  tend 
to  their  convinion  and converfion.  On  the  one  hand,  it  may  tend  to 
their  conviction,-a.nd  ftop  then*  mouths,who  are  enemies  of  God,and 
that  both  here  and  hereafter,  i.  It  may  ftop  their  mouths  here,as 
you  fee  i  Pet.  2.  15.  This  is  the  ^vill  of  God,  that  ivith  well- doing,  you 
may  puttofilence  the  ignorance  offooUflo  men.  Ignorant  fools  may  call 
you  hypocrites,  they  may  call  y ouJntinomians, ^nd  enemies  to  the 
law :  Now,  by  well-doing,  you  give  them  an  unanfwerable  docu- 
ment, that  tho'  you  be  dead  to  the  law  as  a  covenant,  yet  you  put 
honour  upon  the  law  as  a  rule  of  ^o/m^/x,and  fo  make  them  afliamed 
of  their  bafe  calumny,  according  to  that  2  Pet.3.16.  Having  a  good 
ionfdence,  that  'whereas  they  f peak  evil  of  you,  as  of  evildoers,  they  may 
be  afhauied  tbatfalfy  accufe  your  good  converfation  in  Chrift.  And,  2 . 
Hereafter,  in  the  day  of  judgment,  it  is  faid,  the  famts  [hall  judge 
the  'worldyUot  only  as  they  will  be  alFelTors  with  the  Son  of  God, and 
applaud  him  in  all  his  judicial  proceedings  ,•  but  in  r  egard  their /;<?- 
iincfs  Siiid  good tvorks  will  tend  to  the  confufion  andconvitlionof 
the  wicked  :  And  indeed  the  good  works  of  the  faints  will  meet 
them  one  day,  with  fo  changed  a  countenance,  that  they  Ihall 
fcarce  know  them :  They  fee  them  now  to  be  all  black,  defiled  and 
deformed .;  but  they  will  then  be  bro't  forth  beautiful  and  glorious, 
to  the  fliame  of  the  wicked,  M^f  .25.  On  the  other  hand,  your  ho- 
linefs may  tend  to  the  converf  on  of  others,  i  Pet.  2.12.  The  holi- 
nefs of  profeffors  hath  fometimes  tended  to  the  converfion  of  the 
profane,  who,when  the  day  of  their  gracious  vifitation  hath  come, 
have  glorified  God  upon  that  accoimt,  i  Pet.  3. 1,2.  and  therefore 
fays  Paul^Tiz.  3.18.  This  is  afaithfulfaying,&  thefe  things  1  will,that 
thou  affirm  conftantly,  that  they  ivhich  have  believed  in  God,  be  careful  tc 
maintain  good  imrks;for  thefe  things  are  good  and  profitable  unto  men. 

(  4.  ;  In  refpe6l  of  youry?^fe,you  ftand  obliged  to  holinefs.  Are 
you  in  a  juftified  ftate,  accepted  into  friendfliip  with  a  holy  God.. 
of  purer  eyes  thanto  behold  iniquity?  Should  you  not  evidence  youi 
juftification  by  your  fanftification  ?  Is  it  not  neceffary  that  yoi 
lliould  be  holy,  if  you  dwell  in  the  prefence,  walk  in  the  light,  anc 
lie  in  the  bofom  of  fuch  a  holy  God  ?  Are  you  in  a  fanftified  ftate  ! 
Wherefore  was  you  regenerated  ?  Wherefore  got  you  a  72^.1 
heart,  &  a  iiew  nature,  &  a  holy  principle  of  grace,  but  that  you  flioulc 
be  holy?Are  you  in  an  adopted  ftate?  Why  fo?  but  that  you  ftioulc 
live  like  the  children  of  God,and  hQ  followers  of  God,  as  dear  Chii 

dren 


I'  Lav;- Death,     Cos  pel -Lite.  495 

dren  ?  O,  was  you  not  jultified,  adopted  &  fanftified  for  this  end, 
that  you  might  live  unto  Goc/?  Jf  vv^ebe  believers,  what  a  fliame  is  ic 
:  for  us, to  live  lb  unfuitably  to  our/late^'ds  many  times  we  do?ls  that 
all  the  thanks  we  give  to  God  for  his  favours, that  we  lliould  tram- 
■  pie  his  fbatutes  under  our  feet,  dilhononr  his  name,  break  his  law, 
and  grieve  hisSpirit?  It  does  not  become  you, it  is  not  like  you,  be- 
liever. He  hath  loved  you  with  an  everlajling  love,  and  drawn  you 
with  loving- kindfiefs ;  will  you  a6l  like  a  de\'il  in  enmity  againll 
him,becaure  he  hath  a6led  like  a  God  of  love  towards  you  V  O  fy  for 
(liamc,  believer,  Tellit  notinGath,  &c.  Have  we  not  the  hope  of 
glory  ^^  Andfliall  we  not,  having  this  hope,  purify  ourfelves^  even  as 
he  is  pure?  Are  we  partakers  of  the  precious  promifes?  Then, 
having  thefe  promifes,  dearly  beloved,  let  us  cleanfe  ourfelvesfroin 
allfilthinefs  of  the  flejh,  &c.  Are  we  heirs  of  glory  ?  And  Ihall  we 
not  feek  to  have  our  right  and  title  unto  glory  cleared  ?  Rev.  22. 
,  14.  Blefjed  are  they  that  do  his  commandments,  that  they  may  have  right 
to  the  tree  of  life,  andmay  enter  in  through  the  gat  es  to  the  city ;  that  is, 
either  that  your  right  may  be  made  evident,  accoj'ding  tothac 
word,  Te  are  my  friends  y  if  ye  doixihatfoever  Icommand  you  ;  ihatis, 
you  thus  evidence  yourfelves  toberny  friends;   or,  concerning 
this  right,  know  there  is  a  right  of  mmfand  aright  oHjieetnefs, 
both  necelfary ;  aright  of  merit,  believer,  you  have  not  in  your- 
fclf,  but  in  Chrill: ;   and  that  is  cftablifliedin  juftification,  thro'  the 
righteoufnefs  ofChrift ;  a  right  ofmeetnefs  you  muil  have  in  yourfelf 
from  Chrift,  and  that  is  in  fand;ification  and  hoUnefs :  What  fliall  I 
fay  ?  Are  you  not  dead  to  the  law,  thai  you  may  live  unto  God?  Are 
you  not  to  teflify  your  gratitude  towards  him,  that  hath  provided 
another  law-righteoufnefs  than  your  own  ?  Are  you  not  to  fepa- 
rate  yourfelf  from  the  world,  that  are  walking  in  the  broad  way  to 
hell  and  damnation,  and  under  the  curfe  of  the  law  and  tlie  wrath 
of  God?  Are  you  not  delivered  from  the  zvrath  to  come,  and  of  all 
men  in  the  world  under  the  greateft  obligations  to  be  holy  ?  Should 
you  notfludy  topleafethat  God  who  hath  pitied  you?  Hsthhe 
not  iDafoedyou  in  his  blood,  and  ought  you  not, through  his  grace,  to 
iftudy  to  let  it  be  known  to  the  world,  that  his  blood  h-;xi\\-ivcrt\ie 
\to  fand;ify  you  7  Yea,  hath  he  promifed,  fin  /ball not  have  dominion 
over  you,  becaufe  ye  are  not  under  the  law,  but  under  grace  ?  Sfiould  ye 
not  fiudy,  thro'  his  grace,  to  let  it  be  feen,  that  his  promife  i& 
verified  in  you? 

(5.)  In  refpeft  of  the  danger  you  are  in,  if  you  do  not  fludy  hoH- 
'nefs.  If  you  be  a  child  of  God,  you  are  indeed  freed  from  the 
curfe  of  the  covenant  of  works,  that  penalty  can  never  reach  you, 
.but  is  it  nothing  to  yoUjithat  yciir  heavenly  Father  Iliould  chaflifc 

'pa: 


496  Law-Death,    Gospel-Life. 

you,  hide  his  face  from  you,  deny  an  anfwer  to  your  prayers y  hide 
your  evidences  of  heaven  from  you,  give  you  up  to  the  tyranny  of 
your  lulls,  and  then  take  vengeance  on  your  inventious  ? 

( (5.  )  in  refpeftof  the  advantage  hQYein.     YoasirQ  obliged  to  hO' 
linefs :  Why  ?  In  this  way  you  may  come  to  live  joyfully,  and  die 
comfortably  ;  in  this  way  your  integrity  may  be  fupported,  as  it 
was  with  ^ub ;  in  this  way  you  may  come  to  hcivefweet  communion 
with  God,  according  to  Chrifl's  promife,  ^oh  14.  21.  He  that  hath 
my  commandments  and  keepeth  them  Joe  it  is  that  loves  me^andlwilllove 
him,  6cL'.  In  this  way  you  lliall  be  fitted  for  ferving  him  in  your  ge- 
neration, 2  7?//?.  2.19.  In  this  way  you  will  have  an  evidence  of  your 
jufiification,  i  John  2-  19.    In  this  way  you  fliall  bring  down  the 
blellingof  Godon  every  workof  your  hand,  all  that  ye  dofliall 
profper,  Pfal.  1.4.  Yea,  in  this  way  you  fliall  become  a  publick- 
good,  ?i. common- good,  ^bkjfing,  zn^dibenefit  10 aW  d.hoi\t^ou,hoi\i 
in  communicating  good  to  them  with  whom  you  converfe,  and  in 
diverting  judgments  from  thefe  that  are  about  you,  as  ten  righte- ' 
ous  men  would  have  preferved  Sodom.    O  what  a  Sodom  is  the  pre- 1 
lent  generation  I   And  as  it  is  like  Sodom  and  Gomorrah,  and  per- 1 
haps  a  thoufand  times  worfe,  in  refpeft  of  fins  againfl  law  and  gof-  \ 
pel-light,  which  Sodom  never  had ;  fo,  if  the  Lord  do  not  leave  us  a  j 
remnant,  weiliallbe  ]\kt  Sodom  2Lnd  Gomorrah,  in  refpeflof  judg-  \ 
ments.  All  thefe  things,&  a  tlioufand  more  that  might  be  adduced, 
fliould  prefs  you  mightily  to  the Jiudy  of  holme fs,  and  living  unto 
God,*  '^QwaxQ  dead  tothela--C'0,i\i2Ci^o\iT[i-diy  livetoGod.  But  next,  j 

2 J/)',  For  dire^ion.  Oiiejt.  Obow  (hall  I  live  unto  God  ?  I  (hall 
offer  you  no  directions  but  one,  which  my  text  leads  me  to, and  that 
is,  if  you  would  live  unto  God,  O  ftudy  to  be  more  and  more  dead  to 
the  law :  The  more  you  are  dead  to  the  lazv  as  a  covenant,  the  more 
you  will  liveaccording  to  the  law  asarule:  What?  Do  younot 
find  a  legal  fpir it  that  remains  with  you,  and  weakens  your  hands 
in  duties  ofhoUnefs  V  When  you  are  wreftling  at  duties  in  your  own 
n:-itural  firength,  it  is  a  legal  old  covenant  way;  and  do  younot 
find  iL  a  hard,  heavy,  wearifome  task  V  I  believe  there  is  little  hoVu 
?icfsihQ.Tc.  But  when  you  are  leaning;  on  the  firength  of  Chrjfl, 
do  you  not  find  your  foul  enlarged  and  quickened  in  duty  ?  When 
^ou  perform  duty  from  a  principle  of  y2ai;7N'/^^.'r,  that  is  a  legal 
ivay ;  and  do  you  not  find  your  hands  wc:ikened,  and  Hide  heart 
to  tiie  work?  But  on  the  contrary,  when  the  love  of  Chriji  con- 
flrains  you,  is  it  not  then  that  you  rim  vjithpleafure  in  the  ways  of  his 
commandmevts  ?  Yea,  fin  hath  dominion  over  you,  when  you  are, 
and  \v.  fo  f.^r  qc  yon  are  under  the  In.w ;  for  the  motions  of  fin  arc  by 
the  lav::  TheJaw  irritates  corruption,  and  cannot  fubuueic ;  for 

it 


Law-Death,   Gospel-Life.  497 

itis  the  grace  of  God,  revealed  in  the  gofpel,  that  effeilually  teaches 
to  deny  ungodlinefs  and'worldly  lujls.     To  be  dead  to  the  laiv,  is  to  be 
married  to  Chrijt ;  it  is  to  be  brought  off  from  the  firfl  Adam,  and 
united  to  the  fecond  Adam.     And,  beUe  ver,  as  you  are  in  Chrifi,  fo 
you  are  to  abide  in  him,  if  you  would  be  fruitful,  andliveunto  God, 
.John  15.4.  As  the  branch  cannot  bear  fruit  of  itfef,  except  it  abide  in 
the  vine ;  no  more  can  ye^  except  ye  abide  in  me.  Now,  to  abide  in  him, 
is  jult  to  bejlrong  in  the  grace  that  is  inhim,  and  to  continue  to  be 
Urongin  him  by  faith;  and  this  is  neceflary  in  order  to  fruitful- 
nefs :  As,  tho'  an  imp  be  grafted  into  the  root,  if  it  be  not  faften- 
ed  and  take  firm  rooting,  it  does  not  come  to  fruitfulnefs :  fotiie 
fmnerismadea  chriftian,  by  being  cut  off  from  the  law,  and  in- 
grafted into  Chrift,-  but  he  is  not  a  fruitful  chriflian,  if  hedonoc 
lake  a  faO:  hold  of  Chriil,  and  draw  virtue  from  him :  Therefore, 
ahideinme,andIinyou^h^sChxi^;   and  O  but 'tis  well  faid!   For, 
if  he  do  not  abide  in  us,  we  will  ntver  abide  in  him  by  the  grace  of 
faith,  unlefs  he  abide  in  us  by  thefpirit  of  faith.     If  we  provoke  God 
j  to  take  away  his  fpirit,  our  faith  fades,  fails  and  withers ;  and  then 
j  we  depart  from  the  Lord  by  an  evil  heart  of  unbelief    Here  is  the  way 
i  then  to  live  unto  God,znd  to  bring  forth  fruit  to  him,  even  to  die  more 
and  more  to  the  firfl  husband,  the  law,  and  to  live  by  faith  upon 
your  bleffed  husband,  Chrift.  Qiiefl.  But  by  'what  outward  means 
i  jloould  we  thus  live  ?  May  we  not  negletSt  duties,  fince  we  are  dead 
to  the  law?  Nay,  God  forbid.     It  was  the  devil's  temptation  to 
Chrift,  tocaji  himfelf  headlong  from  the  temple,  becaufe  God  hadpro- 
i  mifedtoprefervehiminallhis  ways;  fo,  believer,  God  hath  promi- 
fed  to  prefer  ve  you,  he  hath  promifed  that  fin  fljallnot  have  domini- 
on over  you,  and  that  you  fjall never perifJj ;  and  is  the  devil  tempting 
70U  therefore  to  throw  your  felf  down  headlong  from  the  temple, 
and  from  temple  means  and  ordinances,  pubhck  and  private  ?  O 
tell  that  abominable  devil,  as  Chrift  did.  It  is  written,  thoufjjalt  not; 
tempt  the  Lord  thy  God.     If  you  negle6l  means,  you  tempt  the  Lord 
your  God,  who  hath  commanded  you  to  ufe  means,  and  made  this 
I  the  method  of  the  communication  of  grace  and  ftrength,  to  wit, 
'  in  the  ufe  of  fuch  means,  as  faith,  prayer,  reading,  hearing,  me- 
^  ditation,  watchfulnefs;  Therefore,  O  be  diligent  in  the  ufe  of 
i  thefe  means;  only  do  not  truft  to  the  means,  by  putting  them  in 
I  Chrifi 's  room;  give  means  their  own  room,  and  do  not  expedl", 
■  without  the  grace  of  the  new  covenant,  that  means  will  do  the  bu- 
finefs.  Grace  is  the  fpring  from  which  the  living  water  does  flow, 
'  and  means  are  the  channel  and  pipes  thro'  which  the  water  is  con- 
veyed; sind  if  the  fountain  do  not  fend  out  fireams,  all  tne  conduits 
and  pipes  in  the  world  cao  never  convey  it  unto  us.    Therefore 

I  i  in 


^(j8  1'he     Harmony     cf    the 

in  tliJ  life  of  means,  be  ftill  looking  on  the  Lord  :  Look  to  him, 
both  for  grace  to  ufe  the  means,  and  for  grace  to  blefs  the  means. 
If  you  lay  ftrcfs  upon  the  means,  they  become  unprofitable  :  In 
the  irlcofthcfe  means,  O  cry,  cry  mightily  to  the  Lord,  that  he 
would  kill  your  felf  confidence  ;  cry  for  the  fpirit  oflife^  to  quicken 
you,  that  you  may  live  unto  God  -,  for,  'till  the  fpirit  of  life  enter 
into  the  dry  bones,  there  will  be  no  flirring,  no  motion,  no  living 
to  God.  Cry  for  the  fpirit  of  faith,  fo  as  you  may  fay  with  Paul 
in  the  context,  /  live ^  yet  not  /,  hut  Chrifi  liveth  in  me  •,  and  the  life 
Ilive^is  by  the  faith  of  the  Son  of  God,  who  loved  me^  and  gave  himfelf 
for  mc.  O  cry  for  faith  and  the  alTurance  of  faith  :  No  doubt  one 
may  have  faith,  and  yet  wan:  that  alTurance,  which  we  commonly 
call  fo  j  but  whether  there  be  fome  kind  of  affurance  or  perfwafion 
in  the  nature  of  faith,  is  a  queftion  I  do  not  here  enter  upon  :  Only, 
this  I  am  fure  of,  from  the  word  of  God,  that  doubting  is  no  part  of 
faith  ',  for  faith  and  doubting  are  as  oppofite  as  light  and  darknefs. 
Some  believers  indeed  have  many  doubts,  many  doubts,  many 
doubts  -,  why  ?  becaufe  they  have  httle  faith,  httle  faith,  little  faith; 
O  thou  of  little  faith^  wherefore  didjl  thou  doubt  ?  And  I  find  the  be- 
liever/^^/  zvalks  in  darknejs,  and  hath  no  light,  is  dire<5ted  to  faith  as 
t\\Q  antidote  againft  his  darknefs  and  doubting  ;  Let  him  trufi  in  the 
name  of  the  Lord,  andjlay  himfelf  upon  his  God.  Cry,  I  fay,  for  the 
fpirit  of  faith,  and  faith  will  work  by  love  :  Cry  for  a  golpel-fpi- 
rit  •,  tor  I  teftify  in  the  Lord's  name,  that  gofpel-holinefs  will  ne- 
ver flourifh  among  us,  or  in  the  generation,  'till  we  be  more  free 
of  a  legal  fpirit ,  and  that  we  will  not  live  unto  God,  unlefs  we  be 
dead  to  the  law. 

The  Harmony  of  the  divine  Attributes  dif- 
played,  in  the  Redemption  and  Salvation 
of    Sinners     by     JESUS     CHRIST. 

Being   a   S  E  R  M  O  N  preached  at  Dufifermlive  upon  the  29th   of  September 
1723,  immediately  alter  the  Celebration  of  the  Lord's  Supper. 

By  the  Rev.  Mr.   Ralph     Erskine. 

PSAL.     LXXXV.     10. 

Mercy  and  truth  are  met  together  :    Right  eon fnefs  and  peace  have 
kijfed  each  other. 

"TV/JY  friends,  at    a  folcmn  marriage- fupper  there  is  ufually  a?. 
^^^  friendly  company  who  meet  together  ^  and  when,  atfuch 

art 


Divine     Attributes     difpIayW.  499 

an  occafion,  all  things  are  managed  with  fobriety  and  decency, 
it  is  very  joyful  and  pleafant  to  the  parties  concerned,  to  fee 
the  members  of  the  meeting,  with  mutual  kindnefs  to  one  another, 
harmoniouOy  gracing  the  folcmnity  :  Even  fo  at  the  marriage-fup- 
percf  the  lamb,  I  mean,  the  facrament  of  tlie  Lord's  fupper,  which 
we  have  been  celebrating,  there  is  a  joyful  company,  not  of  men  and 
women,  for  that  would  make  but  a  poor  earthly  meeting  -,  nor  yet 
of  faints  and  angels,  for  that  would  make  but  at  beft  a  mean  crea- 
ture-meeting; but  it  is  a  glorious  delightful  company  of  divine  at- 
tributes and  perfections,  in  the  fweeteft  concord  meeting  togetlier, 
and  embracing  one  another.  This  wonderful  conjundion  of  divine 
excellencies  is  the  friendly  company  that  meets  together,  to  put  ho- 
nour upon  this  nuptial  folemnity  ;  and  to  fee  them  thus  harmoni- 
ouGy  embracing  oneanother  in  the  faivation  of  finners,  is  the  fwcet- 
eji  fight  that  the  bride ^  the  lamF s  wife^  Jhall  ever  Jee  at  the  marriage- 
fupper^  whether  it  be  at  the  lower  or  upper  table.  There  is  a  great 
meeting  in  this  houfe^  but  an  infinitely  greater  in  this  text ;  a  meet- 
ingot  divine  excellencies,  to  grace  the  folemnity  of  the  marriage- 
fupperof  the  lamb  :  Mercy  and  truth  are  met  together^  righieouf- 
nefs  and  peace  have  kijfed  each  other.  When  God  made  heaven  and 
earth  out  of  nothing,  he  made  them  by  a  word,  without  any  other 
ceremony  •,  but,  when  he  made  man,  there  was  fome  particular  fo- 
lemnity, a  grand  council,  as  it  were,  of  the  glorious  Trinity  called  ; 
Come^kt  us  make  man  after  our  image.  But  now  man  having  unmade 
himfelf,  if  God  hath  a  mind  for  the  praife  of  his  own  glorious  grace 
to  make  hirri  up  again,  by  a  new  creation  in  Chriji  Jefus.,  there  muft 
be  a  more  glorious  folemnity  yet ;  not  only  a  council  of  the  ado- 
rable Trinity,  buta  grand  meeting  of  all  the  attributes  of  God,  to 
confuk  their  own  glory  that  was  marr'd,  and  reconcile  their  own 
interefts,  and  feemingly  contradidory  claims  :  For  the  fin  of  man 
had  brought  realconfufion  among  all  the  creatures  of  God  on  earth, 
yea,  and  a  feeming  war  among  all  the  attributes  of  God  in  heaven, 
concerning  the  execution  of  the  fentence  of  the  law  upon  mankind, 
the  tranfgrefror  thereof;  fome  of  thefe  attributes,  fuch  as  Mercy., 
faying,  if  the  fentence  of  death  be  executed  upon  them,  how  fliall  I 
be  glorified .?  Others,  fuch  as  Truths  faying,  if  the  fentence  be  not 
executed,  how  fhall  I  be  glorified  }  Is  it  to  be  expeded  that  fuch 
oppofites  can  meet  together?  Or,  if  they  meet,  that  they  will  a- 
gree  together  cordially  ?  Yea,tho'  it  be  beyond  the  expedation  of 
men  and  angels,  yet,  behold,  it  is  here  celebrated  with  a  long  .? 
Mercy  and  truth  are  met  together .,  right eoufnefs  and  peace  have  kiJfcJ 
each  other^ 

I  i  2  This 


^00  The  Harmony   of  the 

This  Pfahn  conCi(\:so^  nprayer  of  faith,  zndm  anfwer  of  peace.   ^ 
ijl,  Thil  Church's prfl3'(?r,from  the  beginning  to  the  8th  f.  where 
the'y  arc  praying  for  the  removal  of  many  tokens  of  God's  dif- 
pleafure  theyWere  under,  notwithftanding  their  return  out  of  the 
Baby louiflj  c^piivity.     2dly,   The  anfwer  of  peace  th^t  is  m^ide  to 
their  prayer,  from  f.  8.  and  downward.  We  have  here  the  pfal- 
mill  lill'ning  and  waiting  for  the  anfwer  ,•   I  will  hear  what  God  the 
Lord  willfpcak ;  the  anfwer  itfelf  in  general  is  peace,  He  willfpeak 
peace  to  his  people,  &c.   If  he  give  not  outward  peace,  yet  he  will 
fuggeft  inward  peace,  fpeaking  that  to  their  hearts  by  his  fpirit, 
which  he  had  fpoken  to  their  ears  by  his  word.     Whatever  other 
fort  of  peace  and  profperity  they  enjoyed,  when  at  length  the 
children  of  the  captivity,  after  a  great  deal  of  toil,  had  gained  a 
fettlement  in  their  own  land,  yet  peace  with  God,  and  fpiritual 
profperity  under  the  Meffiah^  kingdom,  was  the  great  thing  here 
promifed,  and  prophefied  of;  and  that  is  a  peace  that  lays  the  foul 
under  the  ftrongeft  obligation  to  keep  at  a  diflance  from  all  fin, 
which  is  the  greatefl;  folly,  and  to  beware  of  backfliding  thereto. 
But  let  them  not  return  again  to  folly:    For  true  peace  with  God 
brings  in  war  with  fin.     But  this  is  further  explained  in  the  main 
leading  part  thereof,  xiiTnoXjyfahation  and  ^-/ory,  ver.  9.  Surely  his 
falvation  is  near  to  them  that  fear  him,  that  glory  may  dwell  in  our  land. 
Now,  whatever  other  falvation  be  here  imported,  Chriftis  the 
great  falvation  intended.     When  he  is  near  in  view,  then  the  be- 
liever cries  out,  with  old  Simeon,  Now  mine  eyes  havefeen  thyfalvati- 
tion:  And,  whatever  other  glory  and  honour  be  here  imported,, 
Chrift  is  the  chief  glory  here  intended :  When  he  goes  av/ay  from 
a  land,  then  Ichabod,  the  glory  is  departed ;  but,  where  he  abides,  glor 
ry  dwells ;  for  he  is  czW^d,  J  light  to  lighten  the  Gentiles,  and  the  glory 
of  his  people  Ifrael.     But  now,  if  we  would  know  what  fort  of  glory- 
it  is  that  appears  when  Chriftis  revealed,  why  it  is  even  the  glo- 
rious harmony  of  all  the  divine  attributes illuftriouHy  fliiningin 
him,  who  is  both  our  falvation  and  our  glory ;  Mercy  and  truth  are  met 
together y  righteoufnefs  and  peace  have  kiffed  each  other.     Now,  tho'' 
thefe  words  may  be  applied  to  the  happy  meeting"  of  graces  in 
men,  upon  the  revelation  of  Chrift  in  the  foul,  which  I  may  after- 
wards obferve  in  the  fcquci,  and  in  which  fenfe  fome  interpreters 
imderfland  it;  yet  I  take  it  mainly  to  import  ?/[;f  ^^^ppy  meeting  of 
pel  fed  ions  in  God  to  be  glorified  in  the  finners  falvation  by  Jefus  Chrift., 
which  is  a  glofs  that  no  interpreter  I  have  had  occafion  to  confuli 
does  ncglctl:  or  omit,-  and,  if  any  of  thcmflwuld  mifsit,  Ithink/j 
they  would  mifs  the  very  ground-work  and  foundation  of  ali  ' 
other  happy  meetings:  Mercy  and  truth  have  met  together,  righte- 
•nfiefs  and  peace  have  kiffed  each  other.  ^  IvSi 


Divine     Attributes    dljplayd.  501 

In  the  words  you  may  obferve,  ifl^  The  members  of  the  meet- 
ing. 2d!y ythQ  manner  of  zhemceimg.  o^dly^  ThQ  harmony  of  i\\Q 
meeting,     ^tbly.  The  jlrangenefs  of  it. 

Obferve,  1  fay,  i.  'I'he  w^/^Z^^rj  of  the  meeting  mercy ^  truth, 
right eoiifnefs^  peace.  1  hope  I  need  not  caution  fome  in  this  allem- 
bly,  that  they  beware  of  imagining  thcfe  various  perfe61:ions  of 
God,  under  the  names  of  7/2^rc3',  truth,  rightcoufnefs?j\d  peace.,  as  if 
they  were  really  diilinil  and  different  things  in  God  ;  or,as  if  they 
were  really  different  parties,  making  a  formal  confultation,  in  or- 
der to  their  agreement :  i^9rGo^//Vo?2f,  and  cannot  be  divided  ;  he 
is  one  infinite,  eternal  and  unchangeable  Being ;  there  are  not  diftinil 
and  different  things  in  his  nature  and  effence,  however  his  perfec- 
tions be  thus  reprefented  to  our  \veak,finite  capacities, which  can- 
not underftand  the  perfe6tions  of  God  but  in  feveral  parts,  as  it 
were.  By  mercy  then,  here,  we  are  to  underftand  God  himfelf,  as 
he  is  a  merciful  and  gracious  God :  By  truth  we  are  to  underftand  the 
fame  God,  as  he  is  a  true  and  faithful  God:  By  righteoufnefs  we  may 
underftand  his  y/z/Z/V^",  or  God  himfelf,  as  he  is  a.  jujl  and  righteous 
God;  and,  by  peace,  thefameGod,  3.shQ  is  th(^  God  of  peace,  anda 
Cod  reconciling  the  ivorldto  hiwfelf.  So;,  that  the  whole  comes  to 
this ;  it  is  the  great  and  eternal  God  himfelf,  confuhing  with  him- 
felf, in  a  manner  becoming  his  infinite  and  adorable  perfeftions, 
how  to  glorify  himfelf  in  all  his  glorious  attributes,  in  the  way  of 
faving  fmners  in  and  by  Jefus  Chrift. 

•  2.  The  7;2<^?2;7i?r  of  the  meeting.  Thefe  excellencies  and  per- 
fections of  Cod  meet  together,as  it  were,in  pairs ;  mercy  and  truth, 
righteoufnefs  and  peace,  going  hand  in  hand  mto  the  council-cham- 
ber, to  concert  the  matters  that  concerned  their  hiffheft  o;lorv 
and  honour. 

3.  The  ^(^rwo^y  of  the  meeting.  Having  met  together,  they 
kifs  and  embrace  each  other.  Mercy  and  peace,  as  it  were,exprefs  their 
complacency  in  m/r/;  andiighteoufnefs,  ^wd  truth  and  righteoufnefs 
exprefs  their  complacency  in  mercy  and  peace,  and  delight  in.  one 
another's  iionour :  For  not  one  attribute  of  the  divine  majefty  can 
or  will  be  glorified  to  the  difnonour  of  any  other  attribute,  but 
mutually  embrace  each  other  in  their  everlafting  arms,  for  fup- 
portingthe  honour  of  each  other's  excellency  with  complicated 
ineffable   endearment. 

4.  They/;w/?^c';2f/>  andremarkablenefsof  this  meeting.  For 
the  agreement  of  tliefe  parties  met  togetlicr  is  the  more  remnrk- 
sble,  in  regard  of  their  jarring  and  oppofite  claims  :  For  that  mer- 
cy and  peace  jhould  meet  together,  and  agree  in  favour  to  fave  us,  and 
that  truth  and  righteoufnefs  fliould  meet  together,  and  agree  in  ]uf- 

1  i  3  tice 


502  Tlje    Harmony    of    the 

tice  to  cicftroy  us,  were  not  fo  ftrange  and  remarkable.     And,  if 
they  had  kept  feparate  and  remain'd  lb,  man  had  been  for  ever  fe- 
paratc  from  God,  and  fome  darling  attributes  had  never  been  glo- 
rified in  man's  falvation,  our  fin  and  rebellion  having  in  a  manner 
fet  the  attributes  of  God  at  fuch  variance,  as  nothing  elfe  than  in- 
finite wifdom  could  provide  a  fufficient  anfwer  to  all  their  contra- 
,di6lory  claims  and  interefls,  which  behoved  to  be  done  ere  the 
propofal  concerning  the  falvation  of  any  finner  could  be  gone  in- 
to.    Why,  favs  mercy^  it  is  my  intereft  that  the  finner  live  and  not 
perifli,  that  I  may  be  magnified,  fincelhavefaid,  that  I  will  have 
mercy  on  'whom  Iivillhave  mercy.     Well  but,  fays  truth,  it  is  my  in- 
terellasaGodof  truth  that  the  finner  die,  fincelhave  faid,  that 
the  foul  that  finneth  fjall  die.    Yea,  and  fays  right  eoufnefs,  I  mull:  join 
with  truth  J  and  claim  the  finner's  damnation  for  the  advancement 
of  my  intereft  and  honour ;  for  I  have  faid,  and  will  not  gainfay  it, 
that  I  will  by  no  means  clear  the  guilty.     O  but,  i'a.yspeacey  I  muftjoin 
in  with  mercy,  and  claim  the  finner's  falvation,  for  advancing  my 
interefi: ;  for  I  create  the  fruit  of  the  lips,  peace,  peace  to  him  that  is 
afar  off^  and  to  him  that  is  near.     So  there  appears  to  be  a  war  in 
heaven  among  thefe  infinitely  adorable  attributes  and  perfecti- 
ons, while  mercy  andpeace  are  faying,  we  muft  have  glory  in  fliew- 
ing  undeferved  pity  on  the  finner,  and  yettruth  and  right  eoufnefs 
are  faying,  we  muft  have  glory  in  executing  the  deferved  venge- 
ance.    Audnow,  Omen  and  angels!  pray  tell  us,  can  thefe  (2W- 
ripoi^j- meet  together  ?  Can  thefe  jarring-likeattributesof  the  di- 
vine JMajefty  embrace  each  other  in  the  falvation  of  the  finner,  ^q 
as  to  get  all  their  demands  anfwered,  and  their  different  interefts 
advanced?  Whatfay  you,  children  of  men,  canyoudevifehow 
thefe  differences  can  be  compofed  for  your  own  fafety  ?  No,  no ; 
human  wifdom  fays,  It  is  not  in  me.     What  fay  ye,  angels,  that  ex- 
celinflrength  and  wifdom  ?  Can  you  contrive  the  reconciliation  of 
thefe irreconcileable  demands?  No,  no;   ^w^^/zV^/ wifdom  fays,. 
It  is  not  in  me.    Well,  fince  creature-  wifdom  fails,  may  we  addrefs 
the  infinite  wifdom  of  the  Deity  and  enquire  at  a  higher  hand? 
Behold,  now  we  have  taken  iiponusto  fpeak  unto  the  Lord,  who  are  hut 
dujtandafjjcs:  What fayft  thou,  Omfinitely  wife  Jehovah?  Can 
thefe  oppolite  claims  be  reconciled,  to  the  fatisfadtion  of  allpar- 
ties,  and  the  falvation  of  the  finner?  Yea,  it  is  done,  it  is  done  in  a 
crucified  Chrijl,  whom  we  have  been  rcmembring  at  this  folemni- 
ty  ,•  and  therefore  we  may  fing  this  marvellous  fong  upon  an  after 
review  of  it,  faying,   Gloryy  glory,  glory  to  God,  that  mercy  and 
truth  are  met  together,  &c. 
OijsERVATioM,  That  in  the  falvation  of  finner  s  by  Jefus  Chrifi,  the 

glorious 


DiT^iNE    Attributes     difplay'd.  503 

glorious  attributes  and  perfeSlions  of  God  do  harmonioujly  confptreand 
embrace  one  another.  Or  ihus^Tbat  in  Chrift  crucifiedfor  the  redemp- 
tion offinners,  all  the  glorious  attributes  of  the  divine  Majejty  do  bar- 
monioitfly  confpire,  and  embrace  one  another. 

When  God  is  well  pleafed,  no  perfection  of  God  is  difpleafed  ,* 
hut  God  is  well  pleafed  in  Chrift :  And  therefore  every  perfedlion  off 
his  nature  is  weJl  pleafed,  none  of  them  difpleafed  or  dilTatistied, 
but  all  pleafed  and  fatisfied  to  the  full.  See  Hof  2. 19,  20.  This  is 
declared  by  an  audible  voice  from  heaven,  faying,  This  is  my  be- 
loved Son,  in  whom  lam  wellpleafed,  Mat.  3.  laft.  And  why  ?  Even 
for  thereafon  you  have.  If  a.  4.2.21.  We  fee  be  hath  brought  in  a 
righteoufnefs  anfwering  the  demands  of  all  that  flood  in  the  way  of 
our  falvation  :  Did  divine  truth  and  righteoufnefs  fay,  that  the 
threatningof  thelaw  rnufl  be  executed,  fofure  as  God  is  true,  as 
well  as  its  precept  obtemperated  and  obeyed  ?  Well, can  a  righte- 
oufnefs,fatisfying  both  thefe  demands, do  the  bufmefs  ?  Yea,  fays 
jujlice  icfelf,  in  concert  w'lxhniercy,  if  there  be  but  one  righteous 
man  in  the  Sodom  of  this  earth,  that  can  fatisfy  my  broken  and  vio- 
lated law,  in  its  command  of  perfe6l  obedience,  and  in  its  demand 
of  complete  fatisfaClion ;  then  I  will  fpare  all  the  ele6l  world,  for 
the  fake  of  that  one  righteous  man,  and,  By  bis  knowledge  fJjallmy 
righteous  fefvant  jujiify  many.  Well,  fays  mercy,  here  is  one  whofe 
ivdme  IS  wonderful,  and  whom  they  call  Immanuel,  God-man,  who 
iiath  brought  in  an  everlajting  righteoufnefs,  both  a6tive  and  paOive, 
fuiting  the  precept  and  penalty  of  tiie  law :  Why  then,might  one 
attribute  fay  to  another,  we  are  all  pleafed,  and  with  one  confenc 
let  it  be  proclaimed  on  earth,that  the  Lord  is  wellpkafedfor  his  righ- 
teoufnefs fake ;  forhehathmagfiifed  the  law,  and  made  it  honourable. 
Andnuw  the  great  affair  of  man's  falvation  is  fo  well  concerted 
and  contrived,  that  God  may  have  mercy  upon  them,  and  be  ac 
peace  with  poor  finners,  without  any  wrong  to  his  truch  and  righ- 
teoufnefs :  The  attributes  of  God  have  met  and  agreed,  and  feal- 
eddieir  agreement  with  a  kifs  of  infinite  kindnefs,  harmony  and 
fatisfaftion  ;  Mercy  and  truth  are  met  together,  righteoufnefs  an.i 
peace  have  kijfed  each  other. 

Now,  that  I  may  fpeak  to  this  purpofe  a  little  more  fully,, 
the  method  I  propofe  is, 

1'.  I0  touch  a  little  at  this  queftion,  who  are  the  members  of 
this  meeting  ?  Or,  what  are  thefe  attributes  of  God,  which  do  thus 
harmonioufly  confpire  together,  propofing  their  various  claims  ? 

2.  I  would  enquire,  when,  and  where  it  is  that  they  meet  toge- 
ther, and  embrace  one  another  ? 

3.  Hoiv,  and  afcer  what  manner  it  is,  that  they  meet  together, 
and  kifs  one  another  ?  I.i  4  ±^ JVhy 


^0^  The    Harmony     of    the 

4.  //7;y,  or  for  what  reafon  it  is,  that  they  have  met  together 
thus  harmoniouny  ?       5.  "Make  feme  applicatmn. 

Fuji,  I  would  fpeaka  little  of  the  wmM-^  of  this_  meeting,  or 
the  attributes  of  God  that  thus  harmonioufly  confpire  together. 
\Vc  need  not  ask,  at  vvhofe  injlance  this  meeting  is  called  ?  It  is  at 
theinftance,andby  the  order  of  JEHOVAH,  Father,  Son,  and 
Holy  Gholl,  one  God  ,•  his  fovereign  will  and  pleafure  refolving, 
in  a  manner  like  himfelf,  to  concert  with  himfelf.  Neither  need 
we  ask,  what  is  the  occajion  of  the  meeting  ?  Why,  man  had  fin- 
ned, and  all  mankind,  by  their  fin,  was  involved  under  the  cm-fe 
cf  the  law,  and  wrath  of  God  ;  and  yet  God  had  refolved  and  de- 
creed, for  the  glory  of  his  grace  and  mercy,  to  fave  a  world  of  fin- 
ners,  eled  according  to  the  foreknowledge  of  God.  And  while  grace, 
mercy  and  peace  are  upon  this  loving  defign  of  faving  finners,  is 
was  lit  that  jujlice,  truth  and  right eoufncfs  ihould  be  called  in  to  the 
fame  council,  to  appear  for  their  intereft;  fince  the  propofal  of 
fucha  falvation  of  finners  feems  to  encroach  upon  their  honour, 
which  required  the  vengeance  due  to  be  executed  upon  the finner. 
Well,  the  meeting  being  called,  thefe  glorious  perfeftions,  mercy, 
truth,  r'lghtcoufncfs  and  peace  appear ;  mercy  and  peace  full  of  pity, 
truth  and  j'iflice  full  of  fury,  which  made  a  Teeming  controverfy  in 
heaven .  \Ve  may  fuppofe  /Idam  arraigned  in  the  name  of  all  man- 
kind, and  jlanding  as  a  trembling  prifoncr  at  the  bar;  yea,  his  very 
tongue  chained  up  in  filence,  by  reafon  of  fin  and  guilt,  and  he 
fentenced  to  eternal  death,  and  ready  to  have  the  fentence  exe- 
cuted upon  him  and  all  his  pofterity.  We  may  ruppofe,next,r/j^/f- 
veral  members  of  the  meeting  opening  the  ajfembly,  by  putting  in  cheiir 
feveral  claims;  and  we  may  obferve  them  in  the  order  of  the  text. 

I.  Mercy,  being  full  of  pity^towards  the  miferable,  comes 
walking  along  in  the  cool  cf  the  evening,  and  meekly  craving  leave 
tofpeak,  notwithllandingthat  truth  and  jnft ice  be  prefent  at  the 
meeting :  It  is  true,  fays  INIekcy,  That  man  hathfmnedy  andjuft  that 
wan  fhould  die  ;  but  art  not  thou,  O  Lord,  full  of  pity  and  compaffion, 
the  Lord,  the  Lord  God.pardoning  iniquity  tranfgrefjion  and  fin  ?  I'Vhat 
thu  man  hath  finned  and  is  all  over  bejinearcdzvitb  mire  and  blood  ?  yei 
look  upon  him  in  love,  and  dejlroy  not  the  iv/rk  of  thy  own  hand ;  he  was 
made  a  chi'd  after  thy  own  image :  1  ho'  now  his  garment  be  rent  and  all 
h  'oody,  yet  fee,  is  not  this  thy  fons  coat  ?  Joseph  is  gone,  and  wilt  thou 
lofe  Ijen  J  AM  IN  alf)  ?  Angels  are  gone,  andjhall  men  he  hfi  alfo  ?  Mirl- 
ads  nf  angels  arefa'len,  and  that  irrecoverably ;  and  (ball  man  peri fh  al* 
Jo  ?  Ofpaie  him !  is  he  not  a  little  one  ?  and  his  foul /hall  live.  J  fee, 
mig'u  Mercy  fay,  that  Truth  and  Righteousness  or  Justice, 
v:hlch  h.ive  the  poor  Jinner  in  their  chains,  arc  here  prefent  ready  tofpeak 

in 


Divine    Attributes    difplayd.  505 

*  in  th  \s  ajjemhlyfor  their  mterefl  and  honour  againft  the  criminal :  B.i  t 
let  it  be  marked  in  the  minutes  of  this  court,  that  Meiicy  craves  to  be 
magnified  and  muft  have  honour  at  this  meeting.  Well,  Mercy  hav- 
ing fpokcn  her  mind, 

2.  Truth  comes  in  naked  and  open-mouthed,  in  favour  of  Cod's 
faithfulnefs,  and  in  oppofition  to  man's  perfidy  and  treachery, fay- 
ing, /  have  heard  lohat  Mercy  craves  in  favour  of  this  criminal ;  but,. 
0  thou  faithful  and  true  God,  the  word  is  gone  out  of  thy  mouthy  and 
there  is  no  revoking  of  it  f  thou  hajlfaid  to  Adam, In  the  day  thou  eat- 
efl;  thou  Ihalt  furely  die  ;  and  noijo  he  hath  eaten,  he  hathfiwicd^  and 
fljall  he  not  die"?  JVhat,  is  there  Yea  and  Nay  ivith  God,zvho  hat h fait h- 
fulncfsfor  the  girdle  of  his  loins  ?  Mujl:  not  Gols  ivord  of  threatning 
take  effedi  ?  Tea^  heaven  and  earth  fjallpafs  aimy,  but  a  jot  of  his  ivord 
fhall  not  fall  to  the  ground :  And  therefore,  whatever  be  the  demand  of 
Mercy,  let  it  be  marked  in  the  records  of  this  meeting,  that  Truth 
craves  to  be  magnified ;  and  that  its  honour  be  not  infringed  in  the  leaft, 
by  any  claim  or  plea  that  Mercy  had  brought  in.  Well,  Truth  ha- 
ving ipoken,  gives  way  to  hQx^i^Qx  jiijtice',  and  thereupon, 

3.  Righteousness  or  juflice  comts  in,  and  impleads  againll:  the 
rebel  finner :  Right eoufnefs,  I  fay,  bringing  her  Icales  in  her  hand, 
in  which  (lie  had  tried  him,  and  found  him  lighter  than  vanity  ic- 
f  jif :  he  is  weighed  in  the  balances,  andfound  wanting ',  yea,  not  only- 
wanting  and  dcftitute  of  all  that  perfedlion  and  obedience  which 
the  lavv  requir'd,  but  full  of  all  that  rebellion  which  the  law  dif- 
charged,  hdvir.gfmned  and  come  p.wrt  of  the  glory  of  God;  andfo  is 
r'.ghteoull^,  fubjc6led  to  thefan6lion  of  the  law,  andfentence  of 
eternal  death:  And  therefore,  fays  Righteousness,  Othnu  infi- 
nitely righteous  and jufl  judge,  Mercy  can  have  no  hearing  in  this  court 
to  the  prejudice  of  thy  honour  and  glory,  as  a  jufl  and  righteous  God.  As 
'J'RU'i  II  hat h pronounced  the  fentence  of  'ivrath  o  vengeance  againjljin; 
fo,  if  thou  be  ajujt  God,  the  infinite  vengeance  due  tofich  an  ii  finite  ev'.t 
miijt  be  executed  to  the  full.  This  criminal  is  my  prifonsr,  and  loofed  he 
fljallnot  be,  tilllgetfullfatisfa^ion,  andmyfwordbe  drunk  -with  blood  ^ 
for,  vengeance  is  mine,  andlwillrepay  it,  faith  the  Lord ;  and  I  will  by 
no  means  clear  the  guilty :  And  therefore  let  it  be  regijler'd  in  this  courts 
that  Righteousness  craves  to  he  magnified,  and  Justice  to  be  glorijied' 
in  afillfatisfaBion  ;  and  this  is  claimed  and  demanded  in  the  name  of 
the  righteous  and  jufl  judge  of  the  univerfe ;  and,  fhall  not  the  judge  of  ali 
the  earth  do  right  V  Here  is  the  langua.2;e  ofjujlice.  What  then  ? 
O  !  Ihall  the  demand  o^ mercy  be  utterly  run  down  by  thefo  pow- 
erful oppodng  pleas  oi" truth  and  righteoufncfs  ?  Is  chere  no  friend 
in  this  court  to  take  mercy  s  part  ?     Yea,  there  is :    'i'licreforc, 

4.  Peaci.  immediatelv  Acps  in  with  an  olivebranch  in  her  hand 

.      ■  fay- 


5o6     .  Tbf    Harmony    of    the 

f;i  y  i  n  g,  Fury  is  hot  in  me ;  and  may  I /peak  a  "j^ord  in  behalf  of  forlorn 
mankind  ?  tmy  I  offer  a  meek  anfiver  to  the  claim  0/ Truth  and  Righ- 
teousness, zvhich  they  have  advanced  in  oppofitionto  the  demand  of 
Mi-KCY?  for,  a fof t  aiifijoertiirnetb  away  wrath.  Well,  Peace  be- 
injj  allowed  a  hearing,  propofes  a  healing  overture  faying,  0  thou 
God  of  peace, may  not  an  atonement  be  made,  a  reconciliation  thought  of, 
betwixt  thy  Majejly  and  thy  creature?  May  not  one  be  found  out  to 
jland  in  the  gap ,  and  bear  off  this  wrath,  to  become  furety  for  this  great 
'^dcbtor^to  acquit  and  liberate  this  poor  miferable  prifonerand  criminal? 
May  not  one  be  found  out  that  will  make  up  the  breach, by  vindicating  the 
honour  rf  liwiu,  andfatisfying  the  demands  of]usTicE,andfo  making 
wax  for  the  claim  of  Mercy  ;  and  then  all  differences  may  be  peaceably 
compofcd.  fo  as  -ive  may  harmonioufly  agree  and  kifs  one  another  ?  O  / 
may  not  then  a  peace-maker  be  found  out, in  whom  we  may  find  alleur  de- 
mands fatisfied  at  once,  without  prejudging  one  another ;  why,  iffuch 
an  one  can  befound,ftrely  his  name  [hall be  called  wonderful,  counfel- 
lor,  the  prince  of  peace.  Well,  the  overture  and  propofal  q^ peace 
being  recorded  among  the  reft  of  the  archives  of  the  glorious 
court;  'and  it  being  fuch  a  peaceable  overture,  no  member  of  the 
'mecLing  could  difproveit:  But  the  great  queftion  then  is,  how- 
it  could  be  efxetluate  ?  For,  if  one  man  fin  againft  another,  a  man 
mighit  determine  ,•  but,  if  a  man  fin  againft  Jehovah,  who  fliall  in- 
treatfurhim?  For  when  an  infinite  majefty  is  oifended,  who  a- 
moiig  finite  creatures  is  able  to  fatisfy  \i,ox.  What  can  countervail  the 
king's  lofs  ?  Pl^berc'ivith  then /hall  he  come  before  the  Lord,or  bozv  him- 
Mf  before  the  moft  high  God  ?  IVill  thoufands  of  rams  do  it,  or  ten  thou- 
fandrivers  ofoiK  or  the  fruit  of  the  body  for  the  fin  of  the  foul  ?  No,  no ; 
ficrifice  and  offering  thou  wouldjl  not ;  for  it  is  impoffible  that  the  blood 
of  bulls  or  of  goats  jhould  take  aimy  fin,Hch.  10.  5.  What  then,  will 
angels  become  furety  for  the  fin  of  man  ?  No,  no ;  tho'  they  had 
a  will,  they  have  not  power,they  have  but  oil  enuugh  in  their  vef- 
fels  for  their  own  lamps.  What  then  fliall  be  done  ?  Why,  might 
Veacc  fay,  let  us  not  fi:and  in  a  demur ;  we  have  infinite  JVifdom 
here  prefent  with  us  at  this  meeting,let  us  hear  her  judgment  con- 
cerning this  peaceable  propofiil,  if  it  be  pofiible  that  fuch  a  perfon 
can  be  found  in  whom  we  may  harmonioufly  centre  at  lafi:.  Then 
Wisdom  fits  down  upon  the  privy-council  bench,  &,  being  full  of 
«yes,does  gravely  determine  this  doubtful  cafe  with  a  happy  ifllie; 
It  is  expedient,  fays  Wisdom,  that  one  die  for  the  people,  that  the  whole 
nation  > ;  T  m:xvAimd  perijb  not ;  but  he  nnift  be  fuch  a  righteous  one,  that 
canjujlify  many ;  yea,  he  that  will  undertake  this,  miijt  be  finite,  that 
he  may  die;  and  infinite,  that  he  ?nay  conquer  death,  and  fatisfy  infinite 
jiijiicc :  But  lo,thcre  is  none  fuch  to  be  found  among  all  the  creatures  that 

.ever 


Divine    Attributes     difpldy'd.  507 

ever  God  wade,  neither  can  fuch  anonebcfoundfunlefstbe  Son  of  God 
himfcify  tbefccondperfm  of  the  glorious  Trinity,  fJjallbe  pleafed,  by  an 
wifpeakabk  myjlery,  to  become  tlefh,  made  oFa  woman,  made  under 
the  la^v,  to  redeem  them  chat  are  under  the  law, that  they  m  ly  re- 
ceive the  adoption  of  funs,  Gal.  4.  4.  Tbatfo,  'ujbcn  be^  that  hatb  no 
fin^fjall  become  fin  for  man ;  man  who  hath  no  rightcoufnefs,  may  be- 
come the  right eoiifncfs  Qf  God  through  him,  2  Cor.  5.  lalt :  And  thus 
MiiRCY  may  be  magnified^  TRUTHy^y/if/zc'J,  Righteousness  cleared, 
JvbTicEfitisfied,  Peace  concluded,  and  all  contented.  Wisdom  hav- 
ing cleteriiiined  how  this  propoilU  of  peace  might  be  effecl:Liax,all 
partieshearkned,asitwere,  with p]earure,and  willingly  fubfcrib- 
ed  to  the  happy  overture ;  and  then  heaven  and  earth  confpired 
together  in  Iblemn  thankfgiving,  hy'ing^Glory  to  God  in  the  higbeft, 
on  earth  peace,  and  good  will  towards  men.  Thus  the  jarring  attri- 
butes of  God  are  now  reconciled;  and  behold,  the  members  of 
the  meeting,  thatfeemedto  be  at  the  greaieffc  variance,  are  em- 
bracing one  another  in  their  arms  5  Mercy  ami  truth  arc  met  toge- 
ther, &.C. 

'I'bc fecond  thing  was,  when^nd  'Zu/;^;-^didthereb]efred  parses 
meet  together  ?  When  we  fpeak  of  a  remarkable  meeting,  it  is  u- 
fual  to  enquire  into  the  time  and  place  of  the  meeting.  Now,  the 
place  where,  and  the  time  when,  as  to  this  wonderful  meeting,  are 
twoqueftions,  which  1  puttogethet;  for  they  may  both  be  an- 
fweied  at  once,  becaufe  of  their  near  relation.    • 

ijt.  Then,  in  general,  the  meeting-place^  or  the  place  of  meet- 
ing, is  Christ  ;  and  the  time  of  the  meeting  was  when  Chrift  put 
himfelfinour  room,orfubftitutehimfelfin  the  place  ofthefmner, 
toanfwerail  the  demands  ofall  the  members  of  the  meeting,  who 
had  any  objeftion  againftour  falvation,  or  any  thing  to  lay  to  our 
charge.  Where  then,  and  when  did  they  meet  together  and  kifs  each 
other  ?  Why,  it  was  even  in  Chrift,  when  he  took  our  law-room,  to 
pay  our  debt,  and  purchafe  our  liberty  in  fuch  a  manner  as  mercy 
;indpeace  might  have  their  in terefls  advanced,  without  injury  to 
truth  and  rightcoufnefs ;  that  mercy  might  have  vent  to  the  credit  of 
truths  and  peace  might  be  proclaimed  to  the  honour  cA'rightcoufnefSy 
and  the  finner  faved  to  the  fatisfaftion  0^  juftice.  They  meet  to- 
gether and  embrace  each  other  in  him  as  the  ihrety  ^t  he  fur  cty  of  the 
better  teflament^Hch.'j.22.Wc  were  debtors  to  the  mandatory  and 
minatory  part  of  the  law, arraigned  at  the  inftnnce  of  divine///// /Ve' 
to  pay  the  debt ;  Chrift  fubftitutes  himfelf  in  our  room,  and  comes 
under  the  law  to  pay  the  whole  debt.  It  is  true,  the  debt  was  pcr- 
fonal,  nnd  jujlice  had  a  demand  upon  the  pcrfon  tint  ilnncd,by  vir- 
tue of  the  covenant  of  works  j  but  that  covenant  never  excluded 


5o8  ^/-"^    Harmony    of    the 

a  fiirety,  tho'ic  provided  none.    The  lawpromifed  life,  upon  our 
pcrfonal  obedience;  bur,  in  cafe  we  fail,  it  revealed  nofiirecyto 
in;ik-c  out  an  obedience  in  our  room.     There  behoved  indeed  to 
be  a  fecret  refi-rve  in  the  covenant  of  works,  whereby  the  perfedl 
obcdicnceof  another  was  notexcluded:  For,  if  the  covenantof 
works  hud  abfolurely  excluded  a  furety  in  our  room,_  then  the  co- 
venant of  grace  had  been  excluded,  and  our  falvation  had  been 
impoffible  after  our  fall ;  but,  tho'  the  covenant  of  works  did  noc 
exclude  a  furety,  yet  that  covenant  did  neither  provide  nor  reveal 
a  furety:  This  is  done  in  the  covenant  of  grace,  whichis  Chriftas 
ruret\  fulfilling  for  us  the  covenantof  works,  in  all  the  articles  of 
it.  Now,  is  truth  and  faithf ulnefs  at  any  lofs  here  ?  No,  the  truth 
of  the  promife  &  threatning  both,  of  the  law  of  works,  is  fulfilled. 
On  the  one  hand,  the  promife  of  eternal  life  made  to  perfeft  obe- 
dience ;  which,  tho'  we  forfeited  in  onr  own  perfon,  yet  we  recc- 
•verin  the  perfon  of  Chrift,-  the  promife  of  life  upon  the  ground 
and  condition  of  perfe6l  obedience  being  fulfilled  to  us  in  him, 
whohath  yielded  that  pcrfeft  obedience  in  ourroom:  Ontheo- 
iher  hand,  divine  tnith  and  faithfulnefs,  in  the  threatning  of  the 
law,  which  was  death,  is  glorified,  in  that  it  is  fulfilled  upon  the 
fi.irety ;   wiiile  we,  who  came  under  the  fentence  of  death  in  the 
firll  Jdaiiij  undergo  that  death  in  the  fecond.    Again,  is  righteoiij- 
Tiefs  and  jujiice  :it  any  lofs  by  this  furety  in  our  room?  No,  no  ; 
whether  we  look  upon  it  as  vindi6live  or  retributive  juftice,  vin- 
dictive juftice  is  difplayed  initsutmoftfeverity  upon  Chrift;  J- 
imke^  Of-joord^  againjl  my  fljcpherd,  and  the  man  that  is  my  fellow  : 
And  fo  the  fword  is  drunk  in  his  blood  to  infinite  fatisfaftion.  Re- 
tributive jufticeis  glorioufly  difplayed  alfo,  in  the  fmner's  being 
rewarded,  juflified,  faved  upon  this  ground.     It  is  true,  might 
Justice  fay,  I  could  ha'ue  demanded  fat'isfa?tion  upon  thefinner  himfelf 
in  his  o'Jtn  perfon ;  but,  as  I  can  fujtain  no  injury  to  my  honour  byfuch 
a  furety  as  this,  ivhoni  they  call  Emmanuel,  God-  man,  fo  I  find  my  ho- 
lt j-ir  and  iuterpjl^  injlead  rf  being  impaired Js  advanced  by  this  exchange 
cf  per  fins :  Fur,  tho'  I  jhould  damn  the  finner  to  all  eternity,  Vll  never 
get  fichfull  and  complete  fatisfi^ion  upon  anyfi.nite  creature,  as  Izvill 
get  by  one  Jlroke  of  7ny  avenging  fivord  upon  that  perfn  of  infinite  dig- 
7]ily ;  and  fo  it  pleafed  the  Lord  to  bruife  him.   Why  tiien,  they  rncct 
together  and  embrace  one  another  in  him,as  a  Curetv  ,*  and,  if  truth  and 
rightcoufncfs  be  both  pleafed  ro  the  full,  the  parries  cannot  but  all 
agree,  and  embrace  each  other.     Again  they  meet  together  and 
embrace  one  another  in  him,  as  a  facrifice,  a  ficrfice  and  offering 
of  a  fzvect  fmelling  favour  unto  God,  Eph.  5.  2.  VVIiy,  he  offered  up 
hinfcif  by  the  eternal  fpirit.     O  great !  Even  by  his  eternal  G     . 

head  5 


Divine  "Attributes     difplay'd.  sog 

head  ;  a  valuable  facrifice  indeed  !    They  meet  together  in  him? 
as  a  propitiation,  Rom.  3.  25.    Whom  God  hath  Jet  forth  to  he  a  propi- 
tiation through  faith  in  his  bloody  to  declare  his  right  eoufnefs^  &c.     Be- 
hold him  righteous  in  fliewing  mercy ;  here  is  the  atonement,  the 
propitiation,  that  very  word  which  tlie/p/J^wa^/nf  calls  the  mercy- 
feat  in  the  old  teftament ;  and  it  is  the  word  that  the  poor  publican 
made  ufe  of,  when  he  was  feeking  mercy,  faying,  Godbe  merciful 
tomeafmner.   He  remembred  this  mercy-feat  and  propitiation. 
Itisnotfimplemercy  that  he  fought,  but  mercy  through  a  propi- 
tiation;   he  looked  to  the  blood  of  atonement,  to  the  facrificed 
lamb  of  God,  faying,  Give  me  mercy  for  this;  by  that  folemn 
propitiation  be  thou  propitious  to  me.      Here  it  is,  that  mer^ 
cy  and  jufiice  meet  together.     They  meet  together  in  him, 
as  a  ranfom,  ^ob  33.  24.  Deliver  his  foul  from  going  doixm  to  the 
■pit ;  1  have  found  a  ranfom.     In  a  word  they  have  met  together, 
and  kifled  one  another  in  a  crucified  Chrift,  whofe  death  was  the  ' 
payment  of  our  debt,  the  punifhment  of  our  fin,  the  price  of 
our  redemption,  and  a  purchafe  of  our  life,  liberty  and  eternal  fal- 
vation.  Here  is  the  meeting-place  then  of  thefe  glorious  perfec- 
tions of  God  ;    here  is  the  perfon  in  whom  they  centre,  that  they 
may  be  all  glorified  to  the  highefl: :    Mercy,  truth,  right eoufnefs  and 
pace,  all  are  pleafed.     Mercy  \s  gratified,  and  conllituteshim  tO' 
be  the  m.ercy-feat ;  truth  is  fatisfied,  and  centers  in  him  as  the  imy^ 
the  truth  and  the  Ufe ;  righteoufnefs  is  contented,|and  declares  him  to 
be  the  Lord  our  righteoufnefs  ;\peace  is,  perfe6led,  &  proclaims  him 
to  be  x.\\Q  prince  of  peace.   Yea,  not  only  are  all  the  members  of  the 
meeting  pleafed  and  fatisfied  for  themfelves,  in  the  advancement 
of  their  own  particular  interefts,  but  they  are  infinitely  well  pleaf- 
ed in  each  other,  and  that  the  interefts  of  their  feemingly  oppo- 
fite  parties  are  advanced,  as  well  as  their  own  particular  claims:: 
M^rc}/ is  pleafed  that  truth  hath  got  all  its  demands,  and  truth  is 
pleafed  that  mercy  hath  got  all  her  defire,  and  righteoufnefs  is  pleaf- 
ed that  peace  is  proclaimed,  and  peace  is  pleafed  that  righteoufnefs 
is  honoured.     Mercy  and  peace  rejoice  that  they  are  magnified 
to  the  infinite  glory  of  truth  and  righteoufnefs,  and  truth  and  righ- 
teoufnefs rejoice  that  they  are  glorified  to  the  infinite  pleafiire  of 
mercy  diUdpeace ;  and  hence  they  not  only  meet  together,  but  kifs 
one  another.  Here  you  fee  where  they  meet  together :  So  much 
for  an  anfwer  thereto  more  generally. 

2^/3',  More  particularly,  as  to  the  meeting-time,  you  may  take 
the^cfothzoing  particulars  for  the  further  clearing  of  it.  Altho" 
this  blejjhl  meeting  once  taking  place  is  ftill  contMtn.ed,  and  cannot, 
be  fai^.properly  to  adjourijfrom  time  to  (imsyik  [roni place  iopldce;. 

for 


^10  The    Harmony    of    the 

for  tliis  aflembly  never  diffolves:  Yet,in  a  fuitablenefs  to  our  weak 
capacity  and  finite  underflanding,  which  cannot  rightly  conceive 
ot  a  meeting  that  never  had  a  time  to  meet,  becaufe  they  met  in  e- 
ternitv,  and  never  fliall  have  a  time  to  part,  becaufe  they  meet  to 
eternity  ;  we  cannot  conceive  of  it,  I  fay,  but  by  taking  it,  as  it 
were,  into  fo  many  parts,  or  confidering  it  in  fo  many  periods  : 
And  there  are  thefe  eight  remarkable  periods :  wherein  mercy  and 
pace  meet  with  truth  and  right coufnefs,  and  kifs  each  other. 

1 .  The  firft  remarkable  period  is  this,  they  met  together  at  the 
coimcil-table  of  the  covenant  of  redemption  from  all  eternity,  before^ 
ever  the  foundation  of  the  world  was  laid ;  and  ere  ever  the  morn- 
ing-flars  fang  together,  inercy  andtruth  met  together,  righteoujnefs 
and  peace  kiffed  each  other :  For  the  council  of  peace  did  then  meet, 
Zech.6.  13.  and  all  was  concerted  by  infinite  wifdom,  how  mercy 
fliouldbe  m.agnified,  truth  cleared,  righteoifnefs  vindicated,  and 
peace  concluded,  and  all  inChriil,  who  according  to  the  tenor  of 
that  covenant  (  whereof  the  covenant  of  graceis  but  a  tranfcript ) 
was  to  give  his  foul  an  offering  for  Jin,  and  then  was  toy^i?  his  feed, 
and  the  pleafure  of  the  Lord  to  profper  in  his  hand.  Then  it  was  that 
this  pleafant  meeting  in  him  was  firfl;  conflituted,  as  you  may  fee, 
Prov.  8.  30.  31.  He  being  fet  upfront  everlajling,  ere  ever  the  earth 
was,  God  in  all  his  glorious  perfeftions  was  delighted  in  him,  and 
in  him  his  delights  ijocre  with  the  fons  of  men.  'ifjis  was  the  grand 
iT>eeting,at  which  the  time  and  place  of  all  the  fubfequent  meet- 
ings were  concerted,  and  all  the  other  particulars  we  are  to  men- 
tion are  but  the  refultof  this,  and  as  it  were  emanations  there- 
from ;  for  it  is  a  meeting  that  never  diflblves,  tho'  in  feveral  peri- 
ods it  appears  like  a  new  meeting  unto  us.     'I'herefore, 

2.  Another  remarkable  period  is  their  meeting  together  in  the 
garden  of  Eden,  after  man  had  made  himfelf  naked  and  obnoxious 
to  the  flaming  fword  of  divine  Juftice.  Mercy  comes  walking  in 
the  garden  in  the  cool  of  the  day,and  the  guilty  criminal  being  ex- 
amined in  open  court,  behold,  mercy  and  truth  meet  together  in 
the  happy  fentencethat  was  pronounced,  The  feedof  the  woman 
fjallbruife  the  headof  the  fcrpent.  Gen.  3. 15.  Behold  ri ght eoufnefs 
and  peace  killing  one  another  in  the  righteous  vengeance  that  was 
to  be  executed  upon  the  devil  and  his  works,in  order  to  effeftuate 
a  happy  pe  ice  betwixt  God  and  man.  This  meeting  was  gradu- 
ally cleared  up  under  the  old  teftament,  and  in  the  legal  faciifices, 
pointing  out  the  great  propitiatory  facrifice. 

3.  Another  remarkable  period  is  theirmeeing  together  at  5^- 
thlehem-  Kphratah,  upon  ChrilVs  Incarnation,  NUcah  5.  2, 4, 5,  ^c. 

4-  Another  remarkable  period  is  their  meeting  together  at  the 

banks 


Divine    Attributes    ciifplayd.  511 

banks  ofyorJjKjWhenChrifl:  was  baptized,  Mar.  3. 13,16,17,^^. 

5.  Another  remarkable  period  is  their  meeting  to^L^therin  the 
garden  of  Gethjemane^when  Chrifl:,  being  in  an  agony,  didfivcat  great 
drops  of  blood,  under  the  preflure  of  avenging  juftice ;  every  drop 
of  blood  was  an  ocean  of  mercy :  And,  while  he  was  preft'in  the 
wine-prefs  of  God's  wrath,  mercy  was  expreft.  No  mercy  to 
Chrift;  ^ov  God /pared  not  his  own  f on,  even  when  he  cried,  mercy, 
mercy,  God's  mercy ;  faying,  Father,  if  it  be  thy  ivill  remove  this  cup 
from  me.  No,  no,  no  mercy  was  fliewn  to  him,  other  wife  no  mer- 
cy had  been  lliown  to  us :  Juftice  muft  have  i^s  due  from  him,  that 
mercy  might  have  vent  towards  us  ,*  andfo  hevQ  mercy  and  truth 
meet  together. 

6.  Another  remarkable  period  is  their  meeting  on  mount  Cal- 
vary,  where  Chrift  was  crucified.     It  was  upon  the  crofs  of  Chrift 
tint  jnercy  and  truth  meet  together,  ihsit  right eoufnefs  and  peace  kiffed, 
each  other ;  for  there  it  was  that  he  paid  all  the  ele6l's  debt  to  the 
laft  farthing  that  truth  and  righteoufnefs  could  demand,  until  hg 
cried  "with  a  loud  voice,  andfaid,  It  is  fini/Joed.    Having  done  all  that 
the  law  could  injoin,  he  fuffered  all  that  the  law  could  threaten,  fo 
as  it  cannot  crave  a  farthing  more.     It  isfiniflied  ;  all  that  was 
ftipulated  for  with  the  Father  in  that  federal  tranfaftion  ;  all  that: 
was  promifed  in  that  eternal  compaft  is  finiflied  ;  every  article  a- 
greed  to  in  the  counfei  of  peace  was  finiihed.     The  bargain  that 
he  had  figned  with  his  hand,  he  now  fealed  with  his  blood  ;  and 
in  his  appearance  upon  the  crofs,  or  in  his  obedience  to  the  death, 
didall  the  attributes  of  God  meet,  as  in  a  centre  :  And  on  this 
account  was  mount  Calvary  more  glorious  than  mount  Sinai ;  for 
in  mount  iS//2r/7  God  appeared  in  his  terrible  Majefty,  making  the 
mountain  to  tremble,  and  the  earth  tofliake;  but  here  in  mount 
Calvary  he  appeared,  not  only  in  his  terrible  majefty,  but  in  his 
tender  mercy ;  in  his  terrible  fury  againft  fin,  and  in  his  tender  fa- 
vour towards  thefinner;  and  now,  the  controverfy  hctwlxt  juf- 
tice and  mercy  feems  at  a  crifis.     Here  was  the  critical  junfture, 
wherein  their  different  demands  behoved  to  be  decided  ;  andic 
was  done  with  fuch  afolepinity,  as  made  the  whole  univcrfe,  as  it 
were,  to  tremble  and  quake :  For  then  did  God  fljake,  not  the  earth 
only,  but  alfo  heaven ;  for,  when  Chrift  was  under  the  mighty  load 
of  this  terrible  wrath  in  the  finner's  room,  there  was  a  great  earth- 
quake, and  the  heavens  grew  black,  the  fun  was  eclipfed,  and  t!iac 
at  a  time  contrary  to  the  common  rules  of  nature ;  which  made  a 
heathen  philofopher,  at  a  diTtance,  cry  out,  That  cither  the  frame  of 
vature  ivas  ombc  point  of  di(folution,  or  the  God  of  nature  ■voasftjferin'^ : 
And  indeed  he  w^s  fuifering  unto  blood,  and  unto  death.    Behold 

the 


512  The    Harmony    of    the 

t'^e  living  and  eternal  God  here,  in  our  nature,  wounded  to  death, 
and  bleeding  out  his  life,  to  be  a  facriHce  for  fm,  that  juftice  might 
be  farisfied,and  mercy  might  be  magnified  and  all  the  attributes  of 
(Jod  glorified  to  the  highcfl.  O  wonder,  that  Golgotha,  the  place 
of  aicull,  fliould  befuch  a  famous  meeting-place  for  the  divme 
perfe6tions-?  It  wasa-placeof  thegreatefllliameand  ignommy,- 
but  in  him  ivho  endured  the  crofs,  and  difpifedthe  jhamey  it  was  made 
a  place  of  molT:  refplendent  glory :  For,  in  the  crofs  of  Chrift,  mer- 
cy and  truth y  right eoiifnefs  and  peace  met  and  embraced  each  other. 
God's  attributes  did  harmonioufly  join  together,fo  as  the  one  does 
not  blacken,  but  illullrate  the  glory  of  the  other,while  they  Ihined 
g'orioufly  in  the  face  of  Chrifl  crucified,  asa  beautiful  and  bright 
conftcllacion;  [ov  hew  rs  fet  forth  to  be  a  propitiation,  to  declare  the 
right eonfncjs  and  jufticeof  God,  together  with  his  other  glorious 
name?. 

7.  Another  remarkable  period  is  their  meeting  together  at  the 
bar  of  God's  great  jultice-courtin  heaven,  within  the  vail,  whither 
the  forerunner  hath  for  us  entred,  even  Jefus,  Heb.  6.  laji.  When 
Chrift  was  upon  the  crofs,  the  vail  of  the  temple  was  rent  intwain 
from  the  top  to  the  bottom,  aiidaway  was  made  for  entring  into  the 
holy  of  holies.  And  as  the  priefts  under  the  law  were  not  only 
to  ofTer  the  facrifice  without  the  camp,  but  after  that  were  to  en- 
ter the  holiefl;  of  all,  not  without  blood,  but  with  the  blood  of  the 
facrifice,  to  fprinkle  the  mercy  feat.  Lev.  16. 14. 15.  Even  fo  Chriji, 
having  offered  hi wf elf  a  facrifice,  and  fuffered  without  the  gate,  Heb. 
13. 12.  he  is  entred  into  the  holy  place  by  his  own  blood,  Heb.  9. 12. 
there  to  appear  asourhighprieft,  in  the  power  and  virtue  of  his 
blood,  to  make  a  full  atonement,  and  fprinkle  the  mercy-feat. 
Hence  believers  are  faid  fo  be  come  to  Jefus  the  mediator  of  the  new 
covenant,  and  to  the  blood  of fprinkling.  And  where  is  this  ?  Even  in 
heaven,  as  you  fee  in  the  context,  Heb.  12.  23,  24.  Now,  in  this 
work,  Chrifl:  carried  the  price  of  his  blood  into  the  very  prefence 
of  God  for  us, Heb.  9.  24.  and  paid  it  down  before  him ;  and, in  this 
aft,  jufl:ice  hath  its  fatisfaftion  brought  home;  and,  bythisaft, 
mercy  and  jufliceaftually  are  met:  For  hereby  Chrifl:  fprinkled 
the  ^•ery  mercy-feat  with  blood  all  over,  both  upon  it,  and  before  it, 
as  the  forecited  Lev.  16.  reprefents:  For  the  mercy-feat  of'old 
flood  fo,  that  it  could  be  feen  but  tv'o  ways,  namely,  upon  it,  and 
before  it,  asa  table  next  to  the  wall,*  andfo  this  points  out,  that 
whatever  way  we  look  to  mercy  by  faith,  we  may  fee  mercy,  and 
blood  mixt,  mercy  and  juflice  met  together,  and  all  forts  of  mercy 
conveyed  thro'  the  blood  of  Chrifl:,top-mercies,  and  fide-mercies,  , 
uppcr-mercics  of  a  fpirittial  nature,  and  lower  mercies  of  a  tempo- 
ral 


Divine    Attributes    dlfplayd.  jrij 

ral  nature ;  for  the  mercy-feat  is  fprinkled  with  the  blood  upon  it, 
and  before  it,  and  whatever  way  you  look  to  it.  The  facrifice 
was  finiilied  on  the  crofs,and  all  facrifices  finiflied  therein  ,•  but  the 
blood  of  the  facrifice  behoved  alfo  to  be  carried  within  the  vail  in 
order  to  the  full  atonement,  that  what  was  written  in  blood  upott 
the  crofs,  might  be  fealed  in  the  prefence  of  God  at  the  heavenly 
bar:  And  we  a6l  not  our  faith  far  enough  for  redemption,  unlels 
we  follow  Chrift  from  the  crofs  to  the  bar  of  God's  juflice-court  in 
heaven,  to  fee  all  fealed  and  fecured  there  within  the  vail,  where 
this  blood  is  expofed,  as  it  were,  and  pled  at  the  bar ;  where  tnercj 
and  jufiice  meet  together,  and  embrace  each  other. 

8.  Another  remarkable  period  is  their  meeting  together  at  the 
bar  of  confciencCjGod's  lower  court,  on  the  day  of  a6lual  reconci- 
liation betwixt  God  and  the  finner:  For  then,  the  blood  ofChrifiy 
v)ho  through  the  eternal  fpirit  did  offer  him/elf  mthout  fpot  to  God, 
doth  purge  the  confcience,  Heb.  9.  14.  And  the  blood  of/prink- 
ling,  wherewith  the  confcience  is  purged  from  dead  works  toferve  the  liv- 
ing God,  doth  put  forth  its  purgative  power  and  virtue  by  a  certain 
internal  fpeech ;  and  what  doth  it  fpeak  in  the  confcience  ?  /r 
/peaks  better  things  than  the  blood  of  Ahd ;  that  fpeaks  vengeance^but 
this  fpeaks  mercy  and  peace,  in  conjun6lion  with  truth,  righteouf- 
iiefs  and  jujlice :  For,  wherever  juftice-fatisfying  blood  cries  for 
mercy  and  peace,there  mercy  and  truth, righteoufnefs  and  peace  meet, 
nnd  embrace  each  other.  This  blood  is  the  cement  whereby  they 
are  joined  together.  Before  this  blood  be  applied,  the  confcience 
of  the  convinced  fmner  is  all  in  a  flame,  like  mount  Sinai ;  thun- 
der and  lightning,  andfmoke  anddarknefs,  and  fear  of  hell  and 
vengeance,  compafling  the  foul  about,  while  it  is  arraigned  at  thd 
inftance  of  the  fiery  law,  to  pay  the  double  debt  to  the  mandatory 
and  minatory  part  of  the  law,  that  is,  perfeft  obedience  upon  the 
pain  of  eternal  death  and  damnation.  The  finner  finds  himfelf 
lofl  and  undone  for  ever  by  this  law:  But  then,  whenever  the 
blood  of  fprinkling  comes  in,  &  appears  at  the  bar  of  confcience, 
it  fpeaks  better  things;  it  is  a  better  fpeaker  than  the  law:  And 
what  fays  it  ?  Why,  the  language  of  it  is»  By  your  leave,  O  iaii}, 
you  have  nothing  to  crave;  forChrifltheSonof  God  was  arraig- 
ned at  the  inftance  of  divine  judice,  to  pay  all  this  debt,  becaufe 
he  was  this  finner's  furety  and  fubftitute ;  and  he  aftually  paid  it, 
by  obeying  the  command,  and  undergoing  the  penalty  of  the  law; 
And  for  this  I  produce  the  ancient  records  of  God ;  In  the  mlame 
ofh\s  book,  it  is  writtenofChn{\.,ih:it  when  facrifice  and  offering  would 
not,  hefaid,  Lo,  I  come,  Id-eiight  to  do  thy  will;  and  that  the  Lord  hath 
laidon  him  the  iniquity  of  tis  all;  Th^t  be  was  7nade  a  curfe for  us;  yea, 

■K  K  thcit 


c^j\  The    Harmony    6f    the 

■  than  he  -zvas  made  Jin  for  us,  even  he  v:ho  knew  nofm,  that  -lu  might  -tv- 
CQmethe  righteoiifnefsof  Godin  him:  And  therefore,  Olazv,  the* 
thou  haft  truth  m^d  rigbteoufnefs  on  thy  fide,  yec  truth  ^nd  right eouf. 
j?r/ihavc  met  with  mercy  and  pence,  and  they  have  concerted  mat- 
ters, and  agreed  harmonioully,  and  kifs'd  one  another,  in  token  of 
their  full  agreement  in  Chrifl: ;  fo  that  in  Chrifl  all  charges  are 
anfwcred,  and  thus  in  the  believer's  confcience,  parties  meet  to- 
gether. 

3.  The  r/;/;-i  thing  propofed  was  how,  and  after  what  manner  is 
it  that  they  meet  together,  and  kifs  each  other  ?  We  are  to  con- 
ceive of  it  after  themanner  of  God ;  for  it  is  more  than  a  meeting 
of  faints,  it  is  more  than  a  meeting  of  angels,  it  is  a  divine  meeting 
of  all  the  glorious  attributes  of  God :  And  we  may  obferve  thefe 
following  qualities  of  it  ;  ' 

1 .  It  is  .a  -wonderful  and  myflerious  meeting,  it  is  above  our  com- 
■prehenfion  and  conception.;  O  how  wonderful  a  meeting  is  this  T 
The  very  name  of  the  perfon,  which  is  made  the  place  of  appoint- 
ment, themeeting  place,  is  called  wonderful,lfa.  9. 6.  Becaufe  the 
meeting  is  about  us,  his. name  is  called  lmmanue],-God-zvith  us.  O 
how  myfterions  is  this  meeting  !  Great  isthe  tnyftery  of  godlinefsy 
'Godmanifejfed  in  the  fefJj,  1  Tim.  3. 16.  that  is,  all  the  attributes 
of  God  meeting  together,  -and  harmonioully  embracing.oneano- 
iher'in  the  erernal  Son  of  God,  who  hath  alTumed  our  nature  into 
Ibis  05\^n pcrlbnaiity  ;  this.is  the  mofl  wonderful  myflerious  meet- 
ing that: .ever  was  in  heaven  or  earth. 

2.  Itis  a703/zi/meet:ng,they  meet  with  infinite  pleafure  and  fa- 
tijrfaftion  in  one  another  ,•  Behold  my  fervajtt,  'whom  lupbold,  mine 
elect,  in 'who'm  my  foul  delight  cth,  Ifa.42.1.  As  theperfedlionsof 
Gpd  are  gloriiled  in  Chrifl:,  fo  they  rejoice  and  are  delighted  in 
Jlim:  /'o;- Jehovah  is  well pleafed  for  his  right coufnefs  fake ;  and 
therefore  the  pleafure  of  the  Lord  (loallprbfper  in  his  hand,  and  hefJjall 
fee  the  travail  of  his  foul,  andbe  fatisfied.  Surely,  if  God  hath  his 
pleafure,  and  Chrift  his  fatisfaftion,  no  attribute  of  thedivine  ma- 
jefly,  no  member  of  the  meeting  is  difpleafed  or  out  of  hii-mour;,  , 
no,  n 0 ;  This  is  my  beloved  Son,  in  -whom  1  an:  ■well  pleafvd. '  My  j li-f- 
tice  is  pleafcd,  my  mercy  is'pleafed,and  allniy  other  attributes  ! 
areplcafed.  O  it  is  an  exceeding  pleafant  and  joyful  meeting  t 
May  all  that  hear  me  be  well  pleafed  to  fee  it ;  no  joyful  m.eeting,, 
but  what  hath  a  refpeft  to  this. 

.  3.  It  is  a /;o/}' meeting.  Some  meetings  among  men,  that  are- 
called  joyful  meeting?,  yet  are  very  imhdly  and  fmful  meetings  ;•, 
but  here  is  an  infiniaiy  hnly  meeting  :  HoUnefs  to  the  Lord,  is  the 
motto  of  ic.  A  m'^eting  of  holy  fainis  and  holy  angels  is  not  fuch 


a 


Divine    Attributes    difpkyd.  515 

n  holy' meeting  as  this  meeting  of  the  holy  attributes  of  God,  to 
advance  the  greatdefign  of  infinite  holinefs.  All  the  holy  meet- 
ings that  ever  were,  or  will  be,  are  the  refult  of  this,  and  ttie  effetl: 
of  Tome  portion  of  holinefs  fent  from  it;  for  all  holinefs  iillies 
from  it.  Hevevurcy  andtruth  meet  together  in  a  holy  manner,  rigb- 
teoufncfs  and  peace  fahite  Q^Lchoiher  in  a  holy  way,  and  greit  onS 
another  ivitb  a  holy  kijs. 

4.  It  is  a  happy  meeting.  All  happinefs  and  bleffings  flow  fVom 
this  meeting ;  Chrift  the  meeting-place  is  the  centre  ofallfpiritual 
hlejjings,  Eph.  i.  3.  Many  nnhappy  m^eetings  have  been  irt  the 
world  lince  fin  entred  into  ir,  and  finful  unholy  m'eetings  are  ever 
niiferable  and  unhappy  meetings;  but  this  holy  meetingmuftbe 
a  happy  meeting ;  and  this  holy  kifs  muft  be  a  happy  kifs.  l^ mercy 
and  truth  had  not  met  together,  we  had  never  met  Vv^thGod,*  if 
right eoiifiie/s  :ind  peace  had  never  kifTed  each  other,  we  had  never 
got  a  kifs  of  the  iair  face  of  the  Son  of  God,  nor  ever  been  takeU 
into  the  divine  embraces. 

5.  It  is  a />■£>£?  meeting.     Mercy  and  truth  met  together  freelyj 
without  being  conftrained;   r'lghteoufnefs  and  peace  kificd  each 
other  freely,  without  being  forced.     No  motive  from  without 
•could  ever  take-place  to  move  God  to  call  this  meeting  from  eter- 
nity ;  it  was-according  to  his  o'uon  purpose  and  grace, tvhich  is  given  us 
mCbriJl  y ejus  before  the  ■nwrhlbegan,  2  T'm.  1.9.  Free  fovereign. 
grace  is  the  original  of  the  meeting.     It  is  alfo  fuch  a  free  affem- 
bly,  where  every  member  might  freely  fpeak,  and  not  oneto  in- 
terrupt another,  asisufualin  meetings  among  men,  Vv'herefome 
cry  one  thing,  and  foine  another,  in  a  confufed  manner,  like  that 
affembly,  Jc^s  19.  32.  where  it  is-faid,  The  ajfemhly  tvas  confufed, 
and  the  greater  part  knc-v:  not  zvherefore  they  'ujeremet  together;  and 
fome  cried  one.  thing,  andfpme  another.     No,  this  nieeting  is  free,  in 
oppolition  both.tor.lIconfLraint  and  compulflori  from  without, 
and  to  all  confufion  and  commotion  from  within.     Where  fove- 
reign free  grace  is  the  mafter- convener,  there  can  be  no  compu!- 
lion  ,•  and,  where  the  God  of  order  is  the  great  manager,  there 
could  be  no  confufion;  and,  where  the  God  of  peace  was  ail  ip 
all,  there  could  be  no  di/Tention.     Therefore, 

6.  lt\sd.harmonioiismQQtmg.  Whatever  different  claims  and 
pretenfions  the  members  of  the  meeting  feem  to  have,  yet  they 
harmonioufly  concur  in  advancing  one  another's  honour  and  <i\q- 
ry ;  and  hence,  as  tliey  mutually  met  together,  fothey  affe6l:- 
onately  embrace  one  another.  There  was  no  difcord  at  this  af- 
fembly, no  proper  variance  or  ftriving  for  ftate,  but  glorioufly 
confpiring  with  joint  hearts  and  hands  to  glorify  each  other  in 

K  k  2  the 


5i6  The    Harmony    of   the 

the  fal  vation  of  a  company  of  Tinners  by  Jefus  Chrifl:.  The  divine 
elFence  is  undivided :  And,,  as  there  are  three  that  bear  record  in  bea- 
ten, the  Father,  the  ^ord  and  the  Spirit ;  and  thefe  three  are  One;  Co 
the  attribiues  of  God,  however  manifold  to  our  apprehenfion,  yet 
there  is  no  divifion  among  them,  they  are  all  one,  and  their  conf- 
piring  together  in  Chrift,  for  our  redemption,is  called  the  manifold 
wifdom  of  God.  The  manifold  perfeftions  of  God  meet  together 
in  one,  with  one  confent,  and  with  one  heart.  Behold  m^r^y  and 
jtijlice  in  one  another's  arms ;  and  fo  clofe  is  the  embracement,that 
they  are  jufl;  one.  Tho'  it  is  a  full  meeting,  and  all  parties  prefent, 
yetthereisnowar,  no  jar,  nodiffention,  nodivifion,  but  all  har- 
mony and  concord,  and  love  and  afFe6lion  ;  it  is  the  moll  peacea- 
ble meeting  that  ever  was.     And  yet, 

7.  It  is  a  bloody  meeting  ,*  and  never  was,  and  never  will  there 
be,  fuch  a  bloody  meeting  in  heaven  or  earth.  The  mercy -feat  mufl 
lefprinkkd  with  blood ;  mercy  cannot  be  vented  without  blood,and 
truth  cannot  be  cleared  without  blood,  righteoufnefs  cannot  be 
vindicated  without  blood,and  peace  cannot  be  purchafed  without 
blood ;  Without  [bedding  of  blood  there  is  no  remiffion,  no  mercy  to  be 
vented,  no  peace  to  be  proclaimed  ;  Chrift  hath  made  peace  by  the 
"blood  of  his  crofs,  Col.  1.20.  j^  bloody  husband  haft  thou  beeniinto  me, 
izidZipporah  ;  but,  O  how  much  more  may  Chrift  fay,  a  bloody 
meeting  hath  this  been  unto  me!  Who  is  this  that  comethfromY.- 
dom,  iu/r/;  dyed  garments  from  Bozrah  ?  Ifa.6'^.1.  Why,whatis  the 
matterthathisgarment  is  dyed  with  blood?  Why?  when  mercy 
and  rn/r/?  met  together,  they  prefs'd  to  be  fo  near  one  another  in 
him,  that  they  prefs'd  the  blood  out  of  his  veins;  andfo  it  was  a 
bloody  meeting :  And,  when  righteoufnefs  and  peace  kifs'd  each  o- 
ther,  it  behoved  to  be  in  Chrifl ;  and  fo  the  fword  of  juftice  behoo- 
ved to  pierce  him  thro' and  thro',  that  fo  thefe  facred  lips  might 
meet  and  kifs  each  other  in  his  heart ;  and  fo  it  was  a  bloody  kifs. 
They  kifs'd  each  other  with  fuch  good  will,  that  Chrift  was,  as  it 
were,  br uifcd  betwixt  their  lips,  that  the  blood  might  cement  and 
glue  them  together.  One  would  think,  fuch  a  bloody  kifs  would 
be  no  plcafant  kifs ;  nay,but  itpkafedthe  Father  to  bruife  him.  They 
met  together  on  afeaof  blood :  Thus  it  was  a  bloody  meeting. 
Again, 

8.  his  an  efficacious  meeilng.  Many  meet  and  afTemblc  toge- 
ther, and  yet  do  nothing  for  their  meeting,,it  is  to  no  effe6t ;  but 
here  mercy  and  truth  meet  together  efficacioully,  co-operatively :  All 
is  done  at  the  meeting  that  God  propofedto  be  done,  andall  is 
done  thai  concerns  the  glory  of  God  and  falvation  of  men  ,•  their 
mceiing  together  istheir  working  together,  and  that  to  perfefti- 

.  on  ; 


Divine    Attributes    difplayd.  517 

on ;  For  God  the  Lord  is  a  rock,  and  his  work  is  perfe^.  Th  eir  m  ee  c- 
ing  together  is  their  building  together,  PfaL  ^9-  2,  3.  Ihavefaid, 
mercy  (halt  he  built  up  for  ever :  Thy  faitJyfulnefs  /halt  thou  eftablijh  in 
the  very  heavens.  Inhere  is  mercy  and  truth  both  building,  and  the 
foundation  of  the  building  is  laidinChrifl:;  I  have  made  a  covenant 
with  my  chofen,  &c. 

-9.  J  t  IS  an  unexpe^cd  meetings  it  is  beyond  theexpeftation  of 
men  and  angels.  If  friends  and  intimates  fliould  meet,  and  falute 
one  another,  it  wouldnot  be  furprizing;  butto  feeoppofites, 
antipodes, and  antagonifts  meet  together,and  embrace  each  other 
this  were  furpriOngand  unexpefted:  So,  to  fee  light  anddark- 
nefs,  love  and  enmity,  life  and  death  meeting,  how  unexpected 
were  that  ?  Thus  it  is  hcrc^mercy  and  truth,  righteoufnefs  and  peace, 
thefe  attributes  of  God,  with  refpe6l  to  us,  were  oppofites  and 
antipodes.  The  language  of^ truth  and  righteoufnefs  is,  death  and 
damnation  to  the  finner;  the  language  of  mere"}'  -dndpeacehy  life 
and  falvation  to  the  fmner  :  And,  when  a  finner  finds  himfelf  pur- 
fued  to  death  attheinflance  of  divine  juftice,  and  the  truth  and 
veracity  of  a  God  engaged  againft  him,  according  to  the  threat- 
ning  of  the  law;  O  how  unexpecleda.  rencoimter  is  it, when  he  finds 
viercy  and  p^^c^  meeting  with  juftice  ciDd  truth,  and  (lopping  the 
purliiit,  according  totlie  promifeofthegofpel,  to  the  credit  of 
theoppofite  parties,  faying,  Deliver  his  foul  from  going  down  to  the 
pit ;  Ihavefoimdaravfoniy  and  fo  all  odds  are  made  even,  all  oppo- 
fites reconciled,  to  the  infinite  furprife,  and  beyond  the  expedla- 
tion  of  all  created  beings !  No  wonder  then,  upon  this  meeting 
difcovercd,  the  poor  foul  cries,  Is  this  the  manner  of  man,  0  Lord? 
O,  who  is  like  unto  thee !  Nav, there  is  none  like  unto  the  God  r/ Jcfurun, 
that  fides  on  the  heaven  for  their  help,  and  in  his  excellency  on  the  skies. 

I  o.  It  is  an  evcrlajling,  indifTol vable  meeting.  Other  meetings 
will  adjourn  their  meetings  from  time  to  time,  and  from  place  to 
place;  yea,  other  meetings  mufl:  part;  and,whenthey  parr,  they 
may  never  meet  again  ,•  and  we  that  are  here  met,  mufl  part,  and 
never  all  meet  again  in  time ;  even  as  fome  others  that  met  toge- 
ther with  us  the  lafb  year,  are  away  to  eternity.  But  O,  this  meet- 
ing betwixt  mercy  2iX)d  truth,  righteoufnefs  and  peace,  is  a  meeting 
where  there  is  no  parting  ,•  the  meeting  is  from  everlalling  to 
everlalling :  Their  meeting  together,and  killing  each  otJier,  is  an 
eternal  and  unchangeable  meeting,  and  an  eternal  and  unchange- 
able kifs;  it  is  every  way  like  God,  without  beginning,  without 
ending,  and  without  fucceffion.  Whatever  beginning,  ilTueor 
jncreafe  it  hath  with  repe6l  to  its  manifedation  to  us,  yet  in  itfelf 
itisfliilthefameinChrifl  Jefus,  who  \s  the  fame  yefierday,  to-day, 
*t*  K  k  3  and 


-I J  The    Harmony    of    the 

ami  for  ever,  Heb.i  3. 8.  without  any  variahknefs  orfJmiow  of  turnings 
The  meeting  never  breaks  up,  ic  is  a  continued  meeting  never  to 
bedilTolved,  and  there  they  kifs  one  another  to  all  eternity,-  fir 
his  mcrey  endurethfor  ever,  and  his  right eoufnefs  to  all  generations ;  and 
hecaufe  tf  truth,  meeknefs  and  right  eoufnefs,  in  his  majefty  he  /hall  ride 
profperoujly  ;  and  of  the  increafe  of  his  g  overnment  andpeace  there  flail 
be  no  end.  I  have  faid,  mercy  jhall  be  built  up  for  ever ;  and .  I  have 
faid.  Truth  [JmH  be  eJtabUJljed  in  the  heavens.  Why,  what  is  the 
meaning  of  all  thefe  expreflions  ?  The  language  is  as  if  one  glori- 
ous attribute  of  God  lliould  fay  to  another^O  the  fin  of  man  fets  us 
all  as  it  were  at  variance,  and  the  whole  creation  knows  not  how 
to  reconcile  God  with  himfelf,  if  he  fhali  fave  one  fmner ;  but,  be- 
hold, we  having  met  together  in  Chrifl:  the  righteoufnefs,  the  ran- 
fom,  the  atonement,  the  propitiation ;  having  met  together,  we 
fliall  never  part  again ;  having  embraced  one  another  in  behalf  of 
thefe  poor  miferable  finners  our  arms  fliall  never  feparate,that  are 
clafped  together.  Mercy  ^  truth  have  met  togetherfhfmg^you  and 
I  (liall  never  part;  righteoufnefs  B'peace  have  kijfedeach  other,r^ymg, 
you  &  I  fliall  never  funder,nor  fufpend  the  embracement;  neither 
death  nor  life,  nor  hell,  nor  devils,  norfinitfelf,  fliall  ever  fepa* 
rateu5.  It  is  a  bargain  among  us,  a  divine  match;  they  have  met 
together  by  an  everlafl;ing  covenant,  fealed  the  bargain  with  an 
everlafl:ing  kifs,  andcafta  knot  in  an  everlafting  righteoufnefs, 
which  is  the  band  of  the  union,  even  Chrifl:,-  for  the  covenant  does 
jiandfajt  -ivithhim,  Pfaf  89.  28.  where  you  will  alfofee  how  this 
everlafling  meeting  is  eflabliflied  in  Chrifl:,  ver.  14.  'Jujiice  and 
judgment  are  the  habitation  of  thy  throne,  or  the  efl:ablifliment  of  thy 
throne,  as  it  may  be  rendered ;  And  mercy  and  truth  foall  go  before 
thy  face.  And,  ver.^i.TVith  him  my  hand  flo  all  be  ejtahlifljcd,  and 
my  faithfulnefs  and  my  mercy  foall  be 'with  him.  And,  ver.  28.  My 
mercy  ivill  I  keep  for  him  for  ever.    Thus  it  is  an  everlafl:in  g  meeting. 

The /oz<>t/;  thing  propofed  was,  ivhy,  or  for  wh^treafons  they 
have  met  together,  and  killed  each  other  ?  Why  have  the  perfec- 
tions of  the  glorious  God  confpired  fo  harmonioufly,  and  met  to- 
gether in  fuch  afweetfolemnity  ?  Surely  fuch  a  meeting  as  this 
mufl  have  noble  defigns  in  view ;  and  I'll  tell  you  thefe  four  rea- 
fonsof  the  meeting,  or  four  things  that  were  to  be  concerted  at 
this  great  afl!embly. 

I .  They  met  together,  to  concert  meafures  for  advancing  the 
glory  of  God  to  the  highefl:.  This  parliament  of  heaven  met  to- 
gether upon  ways  and  means,  for  bringing  in  the  greatefl;  revenue 
of  praife  and  glory  to  the  crown  of  heaven,  to  Father,  Son  and.ho- 
ly  Ghofl,and  all  the  glorious  attributes  of  this  great  and  eternal 

God. 


Divine    Attributes    difplayd.  519 

God.  Thefe attributes  conrpiredharmonioufly  tofetforthand 
glorify  themfelvesmoft  illLiflriouny  :  They  met  together,  and 
kifled  one  another,  that  they  might  glorify  each  other.  The  glo- 
ry of  God  was  the  fir  ft  and  laft  end  of  the  meeting:  What  is  the 
ciiiefend  of  man,  but  to  glorify  God,  and  enjoy  him  for  ever? 
And  O,  what  is  the  chief  end  of  God  I  It  is  even  to  glorify 
himfelf  in  all  his  perfe6lions,  and  to  enjoy  himfelf  for  ever. 
And,  how  does  God  glorify  himfelf  mofi:  brightiy  ?  It  is  even 
in  Chrift  the  meeting-place  of  thefe  perfedlions,  with  a  view 
rto  our  redemption.  To  the  praife  of  the  glory  of  his  grace,  zvherein  he 
hath  made  us  accepted  in  the  Belo'ved,Eph.  i.  6.  And  how  does  he  en- 
joy himfelf  moft  fweecly?  It  is  even  in  Chrift,  Behold  mine  eleB, 
in  ivhom  my  foul  delighteth.  I  was  daily  his  delight,  fays  Chrift,  whih 
my  delight  was  with  thefons  of  men,  Prov.  8.30.  lliey  met  toge- 
ther to  put  a  crown  of  glory  and  honour  upon  each  other.  Adanis 
fm  and  rebellion,and  your  fin,my  friends,  and  my  fin  (O  that  God- 
diihonouring  evil,  fin  !)  which  had  pulled  oif  that  crown  of  glory- 
as  it  were,  from  the  head  of  che  great  King  eternal  and  immortal, 
and  caft  it  into  the  mire,  and  flained  it  with  filch  and  dirt;  But,  be- 
hold,diefe  atcribuies  of  God  meet  together  to  take  up  the  crown, 
to  rub  off  che  Juft  and  dung  that  fin  had  cafl  upon  it,  and  to  add 
fome  more  fparkling  jewels  to  it  than  ever,&  fet  it  upon  the  head 
of  their  fovereign,to  the  higheftpraifes  of  his  mercy  jjuflice,  truth 
righteoufnefs  and  grace,  and  love,  and  holinefs,  and  wifdom,  and 
all  his  other  excellencies ;  that  men  &  angels  might  fing  and  fay, 
Glory  20  God  in  the  higheft,  &c.  that  all  the  faints  might  fing  a  con- 
fort  injpraife  of  the  meeting  betwixt  7w<?;tj  and  trut by  jujtice  and 
'peace J  faying,  Pfal.  89.  14. 

Jujtice  and  judgment  of  thy  throne 

Shall  he  the  dwelling  place  : 
Mercy  accompany  d,  with  truth 
Shall  go  before  thy  face. 
And  thatevery  faint  might  fing  thej'/ch  Pfalm,  and  9th  and  icth 
verfes  ,* 

Til  praife  thee  'mong  the  people,  LORD, 
'Mong  nations  Jing  will  I  ; 

For  great  to  hea'un  thy  mercy  is. 
Thy  truth  doth  reach  the  sky. 
They-met  together,to  put  a  crown  cf  glory  upon  the  head  of  Chrifi;, 
Heb.  2.c).in  whom  they  met. This  afiembly  did  convene/or  the  coro- 
nation ofthefon  of  God:  For, he  ha'oing  humbled  himfelf, and  become  obe- 
dient unto  death, even  the  death  of  the  crofs,Godhath  highly  exalted  him, 
and  given  Imn  a  name  above  every  «rtw^,Phil.2.  i  o.  That  at  the  name  of 

K  k  3  JESUS, 


^20  The    Harmony    of    the 

TESUS  every  knee  fhould  bom, of  things  in  heaven,  and  things  in  earthy 
and  things  under  the  earth;  &that  every  tongue  Jhould confefs  thatjefus 
Chrijl  is\ord,to  the  glory  of  God  the  Father.  Chrifl:  hath  glorified  the 
Fathcr,& therefore  theFather^/on>r//^iw^yo/;.i3. 3 r,32.^«^«0'W 
is  the  fon  of  man  glorified,  and  God  is  glorified  in  him.  And,  //  God  be 
glorified  in  him,  God /hall  alfo  glorify  him  in  himfelf  Him  that  honour- 
ethme,  I -will  honour,  fays  God.  And  in  whom  does  this  take  place 
to  perfedtion?  It  is  inChrift:  God  is  honoured  moil  highly  by 
him ;  and  therefore  he  is  honoured  mod  highly  of  God.  Amtriy 
fo  let  it  be,  and  fo  it  jhallbe.  And  thereforeit  is  concerted  in  that 
meeting,  that  all  the  faints  ihall  glorify  him:  Hence  that  royal 
edift  comes  forth,  Heis  thy  Lord,  imrfldip  thou  him,  Pfal.  45. 11. 
And  (o  we  find  them  doing,  Rev.  5.  9.  Thou  art  worthy  to  take  the 
book,  and  open  thefeals ;  for  thou  wafijlain,  and  haji  redeemed  us  to  God 
by  thy  blood.  It  is  concerted  in  chat  meetings  that  all  the  angers 
Ihali  glorify  him :  Hence  that  edi6l  comes  forth.  Let  all  the  angels 
of  Godworpjiphim,  Heb.  i.  6.  And  i'o  we  find  them  doing,  Rev.  5. 
11,12. 1  heard  the  voice  of  many  angels,  and  the  numbsrof  them  was 
ten  thoufand  times  ten  thoufand,  and  thoufands  of  thoufands,  faying 
njoith  a  loud  voice.  Worthy  is  the  lamb  that  was  /lain,  to  receive  poiver^ 
and  riches,  andwifdom,  andftrength,  and  honour,  and  glory,  andblef- 
fings.  It  is  concerted  in  this  meeting,  that  all  the  creatures  in 
heaven  and  earth,  fea  and  land,  fliall  glorify  him ;  as  we  fee  ^.13.. 
But,  lell;  :he  finful  creatures  upon  earth,  like  you  and  me,  fhould 
not  glorify  him,  or  fee  his  glory,  it  is  concerted  in  that  glorious 
meeting,  that  the  Holy  Ghoft,  the  eternal  Spirit,  one  God  equal 
in  power  and  glory  with  the  Father  and  the  Son,  fliall  be  fent 
down  to  the  earth  to  glorify  him,  Jo/;«.  16.  14.  He  fJjall  glorify  me; 
for  he  p.iall receive  of  mine,  and  p^eixi  it  unto  you.  O,  hath  the  fpirit 
ot  God  been  Ihewingany  thing  of  Chrifl:  among  you  this  day  ? 
Any  thing  of  his  grace,  fulnefs,  righteoufnefs,fo  as  to  glorify  him, 
and  make  him  glorious  above  all  things  to  you?  Why  then,  we 
may  reckon  that  you  have  found  foniething  of  the  faving  fruits  of 
this  glorious  meeting,-  for  the  grand  defign  of  it  was  to  glorify 
God  in  Chrifl:,  by  the  fpirit.  They  met  to  concert  all  things  relat- 
ing to  the  glory  of  the  Father,  in  the  Son,  by  the  Holy  Ghofl:. 
'i'hcy  met  to  confult  their  own  glory  in  Chrifl,  that  mercy  and: 
triuh  might  be  glorified  in  him. 

2.  They  met  together  to  concert  their  proper  work,  in  carry-^ 
ing  on  this  great  end,  of  the  glory  of  God,  and  his  perfections. 
They  do  not  meet  together  to  fit  idle,  and  do  nothing;  no,  they 
rncet  together  to  concert  each  of  them  their  proper  bufinefs :  As 
Cliwfl  laid  to  his  friends,  fVherefore  ivas  it  that  ye  fought  me  7  IVifi 

ye 


Divine     Attributes     difpJayd.  521 

ye  not  that  Imuft  be  about  my  father  s  hujhiefs  ?   So  may  I  fay  here, 
the  attributes  of  God  met  together,  that  they  might  go  about 
God's  bufinefs.     What  bufmefs  ?  What  work  belongs  to  e;ich  of 
them  feverally  ?  Why,  mercy  and  truth  meet  together,  that  they 
may  be  fent  upon  an  embally  together,  Fjal.  57.  3.  God  flmll  fend 
forth  his  mercy  and  his  truth ;  his  mercy  to  give  in  the  promife  of  the 
gofpel,  and  his  truth  to  make  out  the  fame :  Thus  mercy  and  truth 
meet  together,  that  they  may  be.  fent  forth  upon  fome  gracious 
expedition,  particularly  both  to  be  leaders  and  followers  to  the 
remnant,  whom  God  appointed  unto  life.     On  the  one  hand,  to 
be  leaders,-  hence  the  P/a/zw//? cries,  Pfal.^.'^.  ^-Ofendforth  thy 
light  ami  thy  truth ;  let  thein  lead  me,  and  bring  me  to  thy  holy  hill,  and 
to  thy  tabernacle.     Thenivill  1  go  to  the  altar  of  God,  to  Godmy  exceed- 
ing joy.    Behold  the  wonderful  bufmefs  ohnercy  and  truth,  and  the 
work  they  are  fent  out  upon,  even  mercifully  to  lead  blind  fouls  to 
a  God  in  Chrifl.     On  the  other  hand,  it  is  to  be,  not  only  leaders, 
but  followers,  Pfal.  23.  6.  Surely  goodnefs  and  mercy  fhall  follow  me 
allthedaysof  my  life.     If  the  child  of  God,  under  any  temptation, 
refufe  to  be  led  l3y  mercy  and  truth,  and  give  up  with  them  as  his 
leaders,  ye^ ,  for  all  that,  he  fliall  not  hinder  them  to  be  his  follow- 
er:^ :  he  may  run  out  of  God's  way,  but  mercy  will  follow  and  bring 
him  back,-  and,  v^h^nmercy  follows,  it  is  ever  in  company  with 
truth  :  And  O,  what  think  you  of  this  wonder  !  mercy  and  truth 
meet  together,  that  they  might  go  forth  together, hke  two  pages, 
to  follow  you,  believer,  thro'  all  the  fteps  of  your  wildernefs-jour- 
ney  ;  goodncjs  and  ?nercyf]jallfollozv  me  all  the  days  of  my  life.    Here 
is  a  piece  of  work, that  mercy  and  truth  have  met  together  for,e  ven 
to  be  fent  forth,  as  leaders  and  followers  of  poor  ele6l  llnners,  till 
they  be  out  of  all  hazard,  in  Emmanuel's  land ijih ere  glory  divells  : 
See  Pfal.  61.7.  But  then,  as  mercy  and  truth  have  met  together,  to 
purfue  their  proper  work;  fo  righteoufnefs  and  p^^cr have  killed 
each  other,  forpurfuing  of  theirs.     Well,  fay  you,  what  is  the 
work  oi righteoufnefs  andpeace  ?   You  have  a  word  in  the  laft  verfe 
of  this  Pfalm  where  our  text  lies  ,*  righteoufnefs  fJjallgo  before  him, 
andfet  us  in  the  way  ofhisfieps.    Divine  righteoufnefs,  d  ifplaying  it- 
felf  inChrift  Jefus  the  fun  of  righteoufnefs,  goes  before  him  to 
prepare  his  way,  and  to  bring  us  to  God,  and  to  our  duty.    And  to 
be  fure,  whenever  righteoufnefs  goes  before,  peace  will  follow  af- 
ter; for  the  fruit  of  righteoufmfs  is  peace,  whether  it  be  imputed  or 
implanted.     I  lere  then  the  work  o^ righteoufnefs  and pt'^c^ killing 
each  other,  is  to  bring  in  thefe  bleflcd  cife6ts  in  their  order :  Wc 
confider  them  as  divine  perfettions  in  the  tt:^\. :  and,  in  thefe  ef- 

ft:(5l5. 


■^22  The    Harmony    of    the 

fcfls,  right eotijhcfs  leads  the  van,  zxidpcace  comes  up  with  the  rear, 
c;.  Thefe  attributes  confpire  harmonioufly,  they  meet  toge- 
ther, and  kifs  eath  other,  for  this  reafon,  that,  by  their  meeting 
together.th'ey  may  concert  the  diffolving  of  fome  unhappy  meet- 
'ings;^ !"  Thefe  oppJofite-like  attributes  of  God  meet  together,thac 
feme  intimates  may  be  feparate,  and  fad  and  fmful  agreements 
may  be  broken  up. ' Ifai.  28.  i5-  there  is  a  fad_  meeting  and  agree- 
men  t  we  read  of ;  JVe  have  made  a  covenant  'xith  death,  and  with  hell 
are  rs^c  at  agreement.  -  Why  ?  Is  not  this  the  cafe  of  all  men  by  na- 
ture f  Yea ;  6iit,  h6\v  is  this  fad  and  miferable  m'^etittg  dilTolved? 
See  f.  1 6.  Be'h'old,  Iky  in  Zionfor  a  foundation,  afione,  a  tried  ftone, 
a  p-ecious  corner-Jlone,  a  fare  foundation :  judgment  alfo  -will  I  lay 
to  the  line,  and  right  eotifnefs  to  the  plummet.  Well,  when  judgment 
-and  righrebiifrrefs  mercifully  meet  in  Chrift,  the  fure  foundation, 
Svhatwillbethe  effeft  ?  It  follows,  f.  17^  18.  The  hail  foall  fij^eep 
'a'jjhy  the  yefug'e  of  lies,  and  your  covenanthmth  death /hall  be  dlfaniiui- 
led,  and  your  agreement  'with  hell  jhall  not  ftand.  Whatever  fad 
afpecUhis  fcnpture  may  have  to  the  defpifers  of  Ch rift,  yecic 
hath  ^  merciful  afpeft  to  all  the  chofen  of  God,  and  ail  that  defire 
to  ddave  to  the  Lord  Jefus  ;  yea,  there  is  here  a  foundation 
of  faith  laid  for  all  that  hear  the  joyful  found,  that  whatever 
finful  and  miferable  meetings  and  agreements  there  arc  be- 
twixt hell  and  them,  betwixt  death  and  them,  yet  it  cannot 
Hand  before  this  glorious  meeting,  v/hich  was  defigned  to  break 
up  and diffulve  the. oppofice  meetings  that  {land  in  a  contrariery 
thereto.  There  are  m.any  black  unions  which  this  bleffed  union 
does  dillblve,  and  there  is  no  diffolving  of  them  but  by  this  blefTed 
meeting.  I'here  is  the  black  union  betwixt  thefmner  and  the 
law,  which  is  the  foundation  of  the  black  union  betwixt  the  finner 
and  his  fin :  For,  when  the  union  betwixt  him  and  the  law  is  dilTol- 
ved,then  the  union  becwixt  him  and  his  fin  is  dillblved  ;  according 
to  Rom.  6. 14.  Sin  fJpallnot  have  dominion  over  you  ;  for  ye  are  not  un- 
der the  la--jij,  but  under  grace.  Now,  what  is  the  covenant  of  grace  ? 
Why, mercy  and  truth  meeting  together,  righteoufnefs  3.nd peace  kil- 
fing  each  other  in  Chrift  Jefus,  is  thefubftance,  the  marrow,  the  j 
kernel  of  the  covenant  of  grace ;  and  it  is  this  blefTed  meeting  that  | 
dilTolves  the  union  betwixt  the  finner  and  the  law,  and  To  be-  I 
twixtthe  finner  and  his  fin.  O  view  the  glorious  defign  of  this  ! 
meeting  !  'I'hey  met  together,  that  you  might  be  feparated  from  | 
your  fad  alTociates.  By  nature  you  and  ihe  devil  had  met  together,  I 
and  you  was  a  Have  to  him  ;  audit  is  the  virtue  of  chis  meeting  in' 
Chrifi:,  that  diflblves  that;  the  feed  of  the  ixo^nanfloallbruife  the  head 
ofthefcrpent.  The  world  and  you  had  met  together,  and  you  took 

pleafure 


Di  vi^NE    Attributes    dijplayd,  52?^ 

pleafure  in  your  wicked  companions,  or  elfe  was  wholly  drowned 
in  yvorldly  affairs ;  Oitis  che  faith  of  this  meeting  that  diiToIves 
that !  This  is  the  viclory  that  o-cercoines  the  '■jjorld,  even  onr faith.  The 
CLirfe  of  God  and  you  had  met  together,  and  you  lie  under  that 
curfe,  till,  in  the  faith  of  this  meeting,you  fliall  fee,j/;af  Chriji  hath 
become  a  curfe  for  us.  This  meeting  is  deligned  for  the  breaking 
up  of  all  thefe,  and  the  like  unhappy  meetmgs.  They  met  to- 
gether in  a  glorious  band,  to  loofe  all  the  knots  the  devil  had  tied. 

4.  I'hefe  glorious  attributes  of  God  do  confpire  harmonioully 
they  meet  together  and  kifs  each  other,  that  they  might  concert 
and  carry  on  fome  happy  meetings,  and  make  up  fome  blefled' 
matches.  Thefe  oppofite-like  attributes  harmonioufly  meet,  that 
oppofites  and  irreconcileabl'e  things  might  meet  together  harmo- 
nioufly, andkifs  each  other,  whether  real  or  feeming  oppofites. 

(i.)  There  arereal  oppofites  that  meet  together  harmoniouf- 
ly, by  virtue  of  this  glorious  meeting;  particularly  thefe  fix, 

1.  Thefe  oppofice-like  attributes  meet  together  harip.onioufly 
that  oppofite  natures  might  meet  together,  even  that  God  and 
man  might  meet  together,  and  embrace  each  other;     And  there 
are  thefe  two  meetings  betwixt  God  and  man,  that  were  concert- 
ed at  this  meeting :  The  one  is  the  meeting  betwixt  God&man,in 
the  hypollatical  union  of  the  two  natures  of  Chrift,  our  Emmanuel 
God-man,  inoneperfon;  this  is  thQ great  myfiery  ofgod!iiief\  God 
matiifeJledintJ^e.fefJj;    and  this  is  the  foundation  of  all  other  fa- 
vinganJ  merciful  meetings  betwixt  God  and  man:'  Tlie  other 
is  the  meeting  betwixt  God  and  man,  in  the  fpiricual  union 
betwixt  Chrift  and  his  members,  in  one  myffical  perfon,  by  the 
bond  of  the  fpirit ;  For  he  that  is  joined  to  the  Lord  is  one  fpirit ; 
And  this  union  is  the  foundation  of  all  fpiritual  communion 
with  God.    We  were  not  only  at  an  infinite  natural  diftance  from 
God,  as  we  are  creatures,-  but  at  an  infinite  moral  diilance  from 
him,  as  we  are  criminals  and  fmners  :   But  the  attributes  of 
'God  met  together  and  kifs'd  each  other  in  Chrift,  that  God 
and  man  might  meet  together  in  a  clofe  fpiritual  union,  and 
kifs  each  other  in  a  fweet  fpiritual  communion :  Whatever  fpiri- 
tual communion  you  have  with  God,  believer,  this  day,  itllows 
from   this  glorious  meeting  of  the  divine  attributes  in  Chrift; 
and  this  union  and  communion  is  indeed  a  meeting  of  oppofite  na- 
tures :    God  became  man,  and  took  on  our  nature,  and  he  makes 
us  partakers  of  his  nature,  Sc. 

2.  Thefe  oppofite-like  attributes  met  together,  and  kifs'd  each 
other,  that  oppofite  wills  might  meet  and  embrace  each  other. 
God's  will  &  ours  are  oppofite ;,  this  is  indeed  a  branch  of  the  for- 
mer. 


524-  ^'/•'^    Harmony    of    the 

mer,  but  our  wills  are  the  great  forts  of  corrupt  nature,  that"  fland 
out  ag.iinil:  God  and  his  will;  JVeare  enmity  agahift  God,  and  not 
Jubjest  to  the  laiv  of  God,  neither  indeed  can  be.  Now,  how  comes  the 
will  to  be  reconciled  to  God's  will?  Itisonly  by  Chrill:,in  whom 
the  perfedtions  of  God  meet  together :  Thy  people  [ball  be  willing  in 
the  day  of  thy  po'-joer. 

3.  'I'hcfe  oppofite  like  attributes  meet  and  kifs  each  other,thac 
oppofite  perfons,  Jewsnnd  Gentiles,  man  and  man,  that  were  e- 
ncmics  and  haters  of  one  another,  might  meet  together;  thatjews 
and  Gentiles  might  meet  together,  and  men  at  variance  with  men 
might  meet  together :  Hence  it  is  faid  of  him,  in  whom  the  attri- 
buLcs  of  God  do  meet.  He  is  our  peace,  Eph.  2. 14.  zvho  hath  made 
both  one,  and  hath  broken  dozvn  the  middle  wall  of  partition :  Having  a- 
boliJJjed  in  hisflefjj  the  enmity,  &c.  If  any  thing  flay  the  enmity  to 
God  or  man,  this  is  it. 

4.  Thefe  oppofite-like  attributes  of  God  meet  and  kifs  each  0- 
ther,  thar  oppofite  climates  might  meet  together  ;  I  mean,  that 
heaven  and  earth  might  meet  together,  the  church  militant  and 
the  church  triumphant.  Heaven  and  earth  were  at  variance  by 
ourfjn;  but  now,  in  Chrill,  faints  in  heaven  and  faints  onenrth 
meet  together ;  Hence  we  are  faid  to  be  come  to  the  general  affembly 
and  church  of  the  firp  born  that  are  written  in  heaven,  totbe  fpirits  of 
jujl  men  madepcrfed.  All  believers  are  faid  to  be  thus  come  to  mount 
Zioi),  the  heavenly  Jerufalem,  Heb.  12.  22.  Yea,  inChrift,  angels 
in  heaven,  und  men  on  earth,  do  meet  together :  Hence  alfo  be- 
lievers are  faid  to  be  come  to  the  innumerable  company  of  angels ;  and 
the  angel  of  the  Lord  encamps  about  them,  &c.  Yea,  all  things  in  hea- 
ven and  earth  do  meet  together,  and  kifs  each  other  in  Chrift,  the 
ir.eeting-place,  Col.  i.  20.  Having  made  peace  by  the  blood  of  bis  crofs, 
by  him  to  reconcile  all  things  to  bin f elf,  whether  things  in  heaven,  or 
things  in  ea}-th, Epb,  i.  10.  See  how,  upon  the  back  of  this  meeting 
in  the  text,  heaven  and  earth  are  faid  to  meet  together  in  the  fol- 
iowing  vcrle  ;  Truth  fball  fpring  out  of  the  earth,  and  righteoufnefs 
JJjall  look  down  from  heaven;  which  1  infill  not  upon  here. 

5.  'i'hefe  oppofiLe-like  attributes  of  God  meet  and  kifs  each 
other,  that  oppofite  covenants  might  meet  and  embrace  each 
other,  even  the  covenant  of  works,  and  the  covenant  of  grace,  in 
Chrift  the  meeting-place  of  the  divine  perfeilions :  Thefe  two 
covenants  do,  as  it  were,  join  hands  and  agree.  Did  the  covenant 
of  works  command  perfeft  obedience?  and,  being  broken,  did  it 
demand  complete  fa;  isfiiftion  ?  Behold,  Chrift's  obedience  to  the 
death  anfwers  both  ;  God's  covenant  of  grace,  difpenfed  to  lis,  is 
jufl;  Chnft  fulfilling  for  us  the  covenant  of  works :  And  fo  in  him 

they 
i 


Divine    Attributes    difpJay'd.  525 

they  meet,  and  kifs  each  other  ,•  For  he  is  the  end  of  the  law  for  righ- 
icoufnefs  to  cjery  one  that  believeth.     Again, 

6.  Thefe  oppofite-like  attributes  of  God  meet  and  kifs  each 
other,that  oppofice  tho'ts  might  meet  together,and  embrace  each 
other,  even  God's  tho'ts  and  our  tho'ts.  How  oppofite  thefe  are, 
you  may  fee,  Ifa.sS-  8,9.  For  my  tho'ts  are  not  your  tho'ts,  nor  your 
"Mays  my  ways ;  for^  as  the  heavens  are  higher  than  the  earth,  fo  are  my 
ways  higher  than  your  ways, and  my  tho'ts  than  your  tho'ts.  Some  have 
prefumptuous  tho'ts,  while  they  look  only  to  God's  mercy,  and  fo 
they  think  certainly  God  will  have  mercy  upon  them,  tho'  yet 
they  are  ftrangers  to  Chrifl ;  thefe  are  oppofite  to  God's  tho'ts,  he 
hath  no  tho'ts  of  fliewing  mercy  that  way.  Others  have  defpair- 
ing  tho'ts,  whiletheylookmerely  ormoflly  toGod's  juflice,  and 
fo  their  tho't  is,  O,  will  God  have  mercy  on  fuch  as  I  am ;  and,  he 
cannot  in  juflice  fave  fuch  a  one  as  I !  Thefe  tho'ts  are  alfo  oppo- 
fite to  God's  tho'ts :  My  tho'ts  are  not  your  tho'ts.  O  then,  how  fliall 
thefe  oppofite  tho'ts  meet  together?  Why,  let  a  man  view  the 
mercy  and  juflice  of  God  met  together,  and  harmonioufly  killing 
each  other  in  Chrifl,  fo  as  to  fee  God  in  Chrifl  reconciling  the 
world  to  himfelf.  If  your  thoughts  be  fpiritualized,  to  difcern 
mercy  venting  itfelf  thro'  the  facrifice  that  fatisfies  divine  juflice, 
then  God's  thoughts  and  your  thoughts  meet  together,  and  kifs 
each  other.  Thus  the  divine  attributes  meet  together  harmoni- 
oufly, that  real  oppofites  may  meet  together  harmonioufly  :  This 
glorious  meeting  lays  a  foundation  for  thefe  happy  meetings. 

(  2. )  There  are  feeming  oppofites,  that  meet  together  harmo- 
nioufly, by  virtue  of  this  glorious  meeting  ;  as, 

I.  Thefe  oppofite-like  perfeftions  of  God  meet  together,  and 
kifs  each  other  harmonioufly,  that  oppofite-like  providences  might 
vieet  together  ^  kifs  each  other.  There  are  frowning  providences  and 
fmilling/)rowW^?2£-^j-,crofres  and  comforts  in  the  believer's  lot;  here 
IS  2L  providence  that  favours  the  promife,  and  there  is  a  providence 
that  feems  tocontradidl  the  promife,-  here  is  an  up,  and  there 
isadown:  Well,  how  (hall  thefe  walk  together?  Why?  They 
meet  and  embrace  each  other  in  Chrifl:,  the  meeting-place ;  for  all 
things  work  together  for  good  to  them  t  hat  love  him,  and  are  the  called  ac- 
cording tohispurpofe.  Hence  we  will  find,  not  only  light  and  dark- 
nefs  in  the  believer's  lot,  butfometimes  light  and  darknefs  meet- 
ing together.  Zech.  14.  7.  there  you  read  of  a  rti?y,that  is  neither  day 
nor  night ;  yet  a  day  known  to  the  Lord,  neither  clear  nor  dark,  but  at 
evening-time  it  fjjallbe  light :  There  evening-darknefs  ufliering  in 
the  morning-light.  Hence  they  have  occafion  both  to Jing  ofmer- 
nyandofpidginent^bQQUuk  of  their  meeting  together,  and  kifling 

each 


52(5  Tb^    Harmony    of    the- 

each  other,  and  working  together  foi:  good:  Behold  the  crofs 

and  the  crown  mcetuig  together. 

-  Thcfeopporitc-likeperfcaionsof Godmeettogether,  and 
kiftcach  other,  tiiatoppofite-Jikederire^.may  meet-,.andembrace 
each  other.  While  mercy  defires  our  life,  and  pijhce  feems  to  de- 
mand our  death  ;  thefe  are  reconciled  only  m  Cliril>,ni  whom  mer- 
cy and  truth,  righteoufnefs-md  peace  meet  and  embrace  each  other. 
But  look  to  our  own  dclire  of  God's  glory,  andour  fa! vacion,  me-n 
and  ange!5  could  never  have  contrived  how  thefe  two  defires 
could  be  reconciled,  if  mercy  aJid  truth  had  not-met  together,  and 
kifs'd  each  other ;  for  the  glory  of  God's  truth  and  righteoufnef?, 
inthethreatningof  hislaw,  feems  to  reft  fatisfied  with  nothing 
Ms  than  our  deftruction ;  and  therefore  to  defire  God's  glory, 
would  have  been  to  defireour  own  damnation ;  and  confequently, 
in  defiring  our  own  falvation,  we  may  have  defired  God's  diflio- 
nour :  But  now  this  bleffed  contrivance  of  infinite-  wifdom  lets,  us 
fee  how  thefe  two  are,  not  only  reconciled,  but  made  infeparable ; 
J-Iavingfet  forth  Chrijt  to  be  the  propitiation,  through  faith  iihhis  bloody 
to  declare  his  right  coufncf-  in  the  remiffion  of  fins.        ; 

3.  Thefe  feemingly  oppofite  attributes  meet  and  kifseach  0* 
ther,  that  feemingly  oppofite  graces  might  meet  &  embrace  each 
other ;  for  example,  reverence  and  confidence.  How  ihsllfear  and 
reverence  meet  together  withf aitb  and  confidence  ?  Why.,  truth  and 
right  coufncfs  are  at  the  meeting,  and  therefore  fear  and  reverence 
becomes  us ;  but  ina-cy  SLnd  peace  are  alfo  on. the  bench,  therefore? 
faith  and  holy  confidence  may  boldly  ftep  in  j;  JVehcweboldnefs  to 
enter  into  the  hoUeJl  by  the  blood  of  JefUs.      ,  ;. 

4.  Thefe  oppofite-like  attributes  meet  &  embraGeeach^other, 
thatoppofite-likc  duties  may  meet  together.     Prayer  and  pr'aifis 
fcem  oppofite  duties  in  fonie  cafes  ,•  prayer  fuppofe$  pur  wants^to 
be  great,  otherwife,  why  fiiould.wepray?    Praife  fuppofes  our 
enjoyments  to  be  great,  otherwife,  why  Ihould  we  praife  f  Wellj 
truth  and  j7>/j^£-o////2c/3-,  thefe  awful  attributes,  prefentat  the  meett 
ing,  fay,  we-ha#enothingin,o.urfeIves,  therefore  we  oughD  t^ 
pray;  but  mercy  and  peacei:iy,  we  have  all,  we  have  enough  in  i 
I'hrift,  and  therefore  we  ought  to  Praife.     Huiniiiatiou,  cind  glo-  < 
riathm  feem  oppofite  duties;  but  the  feemingly  oppofite  attrir ; 
butes  of  God  meeting  together,  bring  alfo  thefe  duties,  to  meet 
and  embrace  each  otiier.    h  truth  and  rhghteoufiefs  in  t'le  com- 1 
pany  with  wf/T}'  an d /^f^Ji,^ ?  Then  humiliation  is  our  duty,-  but, 
is  mercy  and  peace  in  company  with  truth  and  righteoufnefs  ?  Then  t 
filoriarion  is  our  duty;,  let  hini  tha^ glories^  glory  in  the  Lord.., il 

5-  'Hiefc  feemingly  oppofite  attvibiues  of  Gqa  meet  and  em- 
brace 


i 


Divine    Attriijtjtes    difphyd.  527 

brace  each  other,  that  feeminglyoppofite  experiences  may  meet 
and  embrace  other,  and  be  reconciled,  tho' fcemingly  irreconci- 
leable.  There arc/^r/ experiences,  and/iuf^f  experiences:  O 
here  is  the  fad  experience  of  a  guilty  confcience,  a  powerful  cor- 
ruption, and  a  conquering  temptation  !  Can  ever  that  bereconci- 
•Jed  with  the  experience  of  holy  peace,  pardon  and  vi6lory  ?  Yea, 
here  is  a  foundation  laid  for  the  reconciliation  of  thefe  oppofites. 
Ifjuftice  and  ?«^rcy  have  met  together,  then  a  guilty  confcience 
and  a  mercy-feat  may  meet  together ;  a  prevalent  corruption  and 
pardoning  purifying  blood  may  meet  together ;  as  they  did  in  the 
Pfalmift 's  cafe,  Pfal.  65.  3.  Jniqiiities  prevail againji  vie :  But  as  far 
cur  tranfgrejponsy  thou  ivi It  purge  them  a'way.  The  fad  experience 
of  fatherly  anger,  or  of  the  feeling  of  divine  wrath,  may  meet 
with  the  fweet  experience  of  felt  love  and  favour ;  for  mercy  and 
jujlice  are  met  together,  Jfa.  54.  7,  8.  The  fad  experience  of  per- 
plexing thoughts  may  meet  with  the  fweet  experience  of  fpiritual 
confolation,  and  be  fwallowed  up  therein  ;  rmcQtruth  and  jujlice 
have  met  with  viercy  and  peace :  Hence  it  was  that  thefe  two  met 
together  in  David,  Pfal.  94. 19.  In  tbemulutude  of  my  thoughts  ivith- 
in  me,  thy  comforts  delight  my  foul.  O!  Is  fuch  a  fad  experience 
confident  with  an  interefl  in  Chrifl:?  Why?  Both  terrible  and 
amiable  attribuces  of  God  meet  together  iitChrifi:,  and  therefore 
it  is  not  ftrange  that  the  fadeft  and  fv«^eetefl  experiences  meet  to- 
'.gether,  foasnottobeinconnftentwiththeflateofabeiieverthac 
as  in  Chrifl.  To  fee  awful  jz////V^  and  \ovt\-^  mercy  meeting  toge- 
ther in  a  fweet- fmelling  facrihce,  is  a  greater  wonder,  than  to  lee 
your  fadeft  and  fweetelt  experiences  meeting  inChrid,.  to  make 
up  a  Hallelujah,  praife  ye  the  Lord;  and  the  former  meeting  is  the 
reafon  of  this. 

6.  Thefe  irreconcileable-like  att^-ibutesof  Godmeet  andem- 
bjaceeach  other,  that  irreconcileable-like  fcriptures  might  meet 
together  and  embrace  each  other.  How  fliall  £.Tor/.  34.  7.  He 
v:illbyfio  means  clear  the  guilty,  or  juftify  the  fmner,  be  reconciled 
-with  Rom.  4.  5.  where  he  is  laid  tojujiify  the  ungodly  ?  O  how  can 
'#iefe  two  oppofites  meet  together  ?  Why,  mercy  and  truth  have 
met  together  in  Chriil,  to  make  up  a  match  betwixt  them  :^  A  ran- 
fom  Is  found,  ?i  propitiation  is  fet  forth;  why  then,  thefe  oppofite-likc 
fcriptures  may  meet  together,  and  kifs  each  other.^  He  ivillby  no- 
fneans  char  the  guilty ,  without  a  ranfom,  a  propitiation  :  Well,  is 
the  ranfom  found,  and  the  propitiation  fet  forth  ?  'i'hen  he  will 
jullify  the  ungodly  on  that  ground;  Deliver  his  foul  from  going  doivn 
to  the  pit,  I  have  found  a  ranfom.  Now,  he  can  juA  ify  the  fmner, 
andbejufl  info  doing,  while  he  draws  him  in  to  Chriil  by  faith,, 

Rom. 


52S  The    Harmony    of    the 

Rom.  3.25,26.Thus  you  fee  the  reafons  of  the  meeting.  In  a  word, 
they  meet  together  upon  adefignto  bring  the  greateftgood  out 
of  the  greateft  evil,  and  the  highefl:  glory  out  of  the  deepefl:  mife- 
ry,  to  the  praife  of  all  God's  glorious  perfections. 
'  The  fifth  thing  propofed  was  the  application  in  a  few  inferences. 
Is  it  fo,  that,  in  thefalvationoffmnersby  JefusChrifl,  the  glori- 
ous attributes  and  perfections  of  God  do  thusharmonioufly  con- 
fpire  and  embrace  each  other  ?  Then  hence  we  may  fee, 

1.  What  a  dreadful  evil  ^«  is,  which  fetsall  the  attributes  of 
God,  as  it  were,  at  odds,  and  puts  all  the  world  into  confufion,and 
every  thing  out  of  order ;  it  fets  heaven  and  earth,  and  all  things 
in  them,  at  variance  one  againfl;  another.  To  think  light  of  fin, 
is  to  think  light  of  this  glorious  meeting  of  divine  attributes,  that 
met  together  to  break  this  rebellion,  and  take  order  with  this  hor- 
rid infurreClion  againfl  heaven.  O  what  a  great  matter  is  the  fal- 
vation  of  afinner!  Ere  that  can  take  place,  this  grand  meeting 
mud  be  called  ,•  all  the  injured  attributes  of  God  mud  have  an  ho- 
nourable reparation.  Juftice  mud  be  fatisfied,  truth  vindicated, 
right eoufnefs  cleared;  And,  in  order  to  all  this,a  furety  muft  be  pro- 
vided,even  a  God  in  our  nature ;  the  guilt  mufl  be  imputed  to  him, 
and  the  iniquity  of  us  all  mujl  be  laidupon  him ;  and  then  a  bloody  tra- 
gedy muft  be  a6ted  upon  his  foul  and  body,  till  he  f ink  to  death  un- 
der the  weight  of  infinite  wrath.     But, 

2 .  Hence  fee  what  a  wonderful  perfon  our  Lord  Jefus  Chrifl  is, 
in  whom  fo  many  wonders  meet  together.  It  is  in  him  that  mercy 
and  truth,  right  eoufnefs  doad  peace  do  meet  together  ^and  kifs  each  other. 
Here  all  the  bright  perfections  ofthe  divine  nature  do  glorioufly 
confpire,-  here  is  the  bright  conflellation  of  all  thedivine  attri- 
butes fliining  forth  in  him,  and  every  ftar  performs  its  revolution 
in  this  orb.  Behold  in  him  the  bright  glory  &  excellency  of  God's 
grace  &  love,  a  whole  Trinity  in  concert,  each  perfon  to  perform 
his  own  part,and  each  attribute  its  own  work ;  and  Chrift  the  image 
of  the  iwoifible  God  fet  forth  to  be  a  glorious  theatre,  on  which  men 
and  angels  might  fee  the  fplendor  of  the  tranfaCtion ;  He  is  the 
brightnefs  oftheFathefs  glory, ^^he  exprefs  image  of  his  perfon.  Here 
is  the  great  7ny fiery  ofgodlinefs,  Godmanifejiedin  thefleflj,  and  all  his 
attributes  meeting  together,  and  kifTing  each  other,  in  our  Emma- 
nuel, God- Man.  There  are  two  things  meet  in  Chrift,  which 
fliould  make  him  wonderful  to  us :  The  one  is,  all  our  fms  meet 
together  on  him,  that  they  may  be  condemned,  according  to  that 
word,  Ifa.  53.6.  The  Lord  hath  laid  on  him  the  iniquities  of  us  all,  or 
made  them  to  meet  on  him :  The  other  is,  all  the  attributes  of  God 
meet  m  him,  that  they  may  be  glorified ;    And  indeed  there  is  no 

faving 


Divine    Attributes    difplayd.  529 

faving  or  fatisfying  knowledge  of  any  property  of  God,  but  what 
is  to  be  had  in  Chriit.  To  fee  God  to  be  a  merciful,  jull^true,  righ- 
teous, good  &  holy  God,  is  neither  a  faving,  nor  a  fatisfying  fight, 
iinlefs  we  fee  thefe  attributes  meeting  in  Chrift  for  our  falvation ; 
^ixidio^QQihisy'isto^QQthegloryofGodinthcface  of  Chrift.  Here 
fee  the  glory  of  divine  mercy  /  What  is  pardoning  mercy  ?  It  is 
God's  free  gracious  acceptance  of  a  finner,upon  fatisfadtion  made 
to  his  juftice,  in  the  blood  of  Jefus ;  Nor  is  any  difcovery  of  mer- 
cy, but  as  relating  to  the  fatisfaftion  of  juftice,  confiftent  with  the 
glory  of  God ;  mercy  cannot  be  feen  favingly,  but  as  meeting  with 
juftke  in  Chrift.  Here  alfo  we  fee  the  glory  of  divine  truth  in  the 
exa6l  accompliiliment  of  all  his  threatnings  and  promifes.  That 
original  threatning  and  commination,  whence  all  other  threat- 
nings flow.  Gen.  2. 17.  In  the  day  thoueateft^  thou  [halt  furely  die, 
backed  with  a  curfe,  Forciirfed  is  every  one  that  continues  not  in  all 
things,  &c.  is  in  him  accompliflied  fully,  and  the  truth  of  God 
therein  cleared  to  our  falvation,  while  he  tafted  death  for  us,  and 
was  made  a  curfe  for  us;  fothat,  in  every  threatning  his  truth  is 
made  glorious.  And,  as  to  the  promifes,  they  are  all  Yt^and  A- 
men  in  Chrift  Jefus,  to  the  glory  of  God  by  us.  2  Cor.  i,  20.  And  ib 
of  all  the  other  attributes  of  God,  they  are  made  glorious  and  ex- 
alted in  Chrift  to  our  falvation.  Ilence  when  Chrift  defired  his 
father  to  glorify  his  name,  John  12.  28.  to  make  his  name,  that  is, 
his  nature,  and  properties,  and  perfections,  all  glorious  in  the 
workof  redemption,  that  he  had  in  hand  ,•  he  was  inftantly  anf- 
wercd  from  heaven,  /  have  both  glorified  it,  and  imll  glorify  it  a- 
gain  ;  I  will  give  my  attributes  their  utmoft  glory  in  thee. 

3.  Hence  fee  the  difference  betwixt  the  la'uj  and  the  gofpeL 
One  great  difference  betwixt  them  Hes  in  this, that,  in  the  law,  the 
finner  that  hath  violated  the  fame,may  fee  truth  ftanding  engaged 
again  ft  him,  but  no  mercy  in  company  with  truth ;  and  right eoufnejs 
in  arms  againfthim,  but  no  peace  m  company  with  righteoufnefs, 
Jufticeiinthout  mercy,  ^nd-z^jarivit bout  peace,  to  the  finner,  is  the 
viotto  of  the  law :  For  therein  truth  and  righteoufnefs  meet  together, 
but  mercy  :ind peace  are  not  at  the  meeting ;  and  lb  the  language  of 
the  law,  to  you  that  are  outof  Chrift,  and  under  the  law,  is,  no 
mercy,  no  peace,  but  the  wrath  of  God,  the  vengeance  of  God, 
the  curfe  of  God  upon  you, and  thatfofure  asGod  is  a  God  oi  truth 
and  righteoufnefs :  There  is  the  Lviv.  But, in  xh^  gofpcl, mercy  &.pcacc 
come  into  the  meeting,  &  make  up  a  match  betwix'  all  the  oppofite- 
like  parties,  to  the  higheft  glory  of  God,  and  the  great  eft  bappinefs  of  the 
finner;  andtheyfealtbe  match  with  a  kifs  of  infinite  complacency  So  that 
the  fum  of  the  gofpel  is  \.h\s,mercy  ^truth  are  met  together /igbteouf 
fiefs  and  peace  have  kiljed  each  other.  L  I  4. 


^30  The    Harmony    of   the 

4.  Hence  we  may  fee  what  is  the  fountain-head  and  foundati- 
on of  all  true  communion  and  fellow/hip  with  God  and  man.  This 
glorious  meeting  is  the  foundation  of  all  other  happy  meetings  ,• 
fellowlhip  with  God,  and  an  happy  meeting  with  him,  is  a  ftreani 
that  flows  from  this  fountain.  We  could  never  have  met  with 
God,  or  got  a  kindly  kifs  or  embrace  in  the  arms  of  his  favour  and 
love,  if  this  divine  meeting  andembracement  had  not  made  way 
for  it.  Fello  wriiip  with  man,  or  the  communion  of  faints,  is  a  ri- 
vulet that  flows  from  this  fpring.  When  faints  meet  together  for 
prayer  or  praifes,under  the  influence  of  the  fpirit,and  under  a  gale 
of  heaven  ;  when  their  hearts  are  fired  with  love  to  God,  and  to 
one  another  in  him ;  what  is  this  ?  It  is  juft  a  ]ive-coal  cafl:  in  among 
them  from  the  altar,  Chrift  Jefus,  where  all  the  attributes  of  God 
meet  together,  and  kifs  each  other ;  and  hence  true  fellowfliip 
with  God,  and  with  the  faints,  are  both  declared  to  be  in  and  thro' 
Chrift  Jefus,  ijohni.'^.  That  which  we  have  heard  and  feen,  declare 
we  unto  youy  that  ye  may  havefellow/hip  with  us :  And  truly  ourfellow- 
pfip  is  with  the  Father,  and  with  his  Son  Chrift.  The  harmony  of  the 
attributes  of  God  in  Chrift,  is  the  fountain  of  all  the  harmony 
among  the  faints :  The  little  harmony  that  takes  place  among 
them  in  our  day,  and  the  rarity  of  holy  fellowfliip-meetings,  flows 
from  the  little  faith  of  this  heavenly  divine  meeting ;  for  all  the 
faints,  that  are  under  the  lively  views  thereof,  cannot  but  defire  to 
meet  together,  and  embrace  each  other  harmonioufly,  in  the 
arms  of  mutual  love. 

5.  Hence  fee  the  malignity  of  the  fin  of  zwZ'^/z>/,  the  great  em- 
ployment whereof  is, toypoi/t/^e/jfajrwow}/ of  the  divine  perfeftions, 
and  to  do  its  utmo{[.  to  dijfohe  that  glorious  meeting,  and  feparate 
what  God  hath  joined,  faying,  inefieft,  they  have  not  met  toge- 
ther, nor  kiffed  each  other.  This  we  way  difcern  in  the  unbelief, 
whether  of  fecure  or  awakened  finners:  See  it  in  the  unbelief  of 
the  fecure  finner,  who  fets  truth  and  righteoufnefs  out  of  the  meet- 
ing, faying,  God  is  a  merciful, God,  and  I  ^mU  have  peace,  tho'  I  walk 
in  t  he  imagination  of  my  own  heart,  adding  drunkennefs  to  thirft :  Thus 
they  hope  in  God's  mercy,  and  fpeak  peace  to  tiiemfelves,  while  they 
never  view  the  truth  and  righteoufnefs  of  God,and  how  the  credit 
thereof  fliall  be  faved,  or  the  honour  thereof  repaired  :  And 
hence,  as  faith  is  faid  to  fet  to  thefeal,  that  God  is  true,  or  that  he  is  a 
.God  of  truth,  fo  unbelief  is  faid  to  make  God  a  liar.  To  fancy  that 
God  will  have  mercy  on  their  fouls,  without  regarding  the  truth  of 
jus  threatnings,  is  to  make  God  a  liar,  and  fav,  mercy  and  truth 
have  not  met  together,-  to  think  that  God  will  be  at  peace  with 
them,  while  his  righteoufnefs  and  juftice  are  not  fadsfied,  is  to 

make 


(Divine    Attributes    difplayd,  531 

make  God  a  liar,  and  fay,  righteoufnefs  and  peace  have  not  met 
together.  Thus  the  unbelief  of  the  fecure  finner  puts  truth  and 
righteoufnefs  out  of  the  meeting.  Again,  on  the  other  hand,  the 
unbelief  of  the  awakened  fmner  puts  tnercy  and  peace  out  of  the 
meeting,  faying,  Ohe  is  a  God  of  truth,  and  how  {hall  he  have 
mercy  on  the  like  of  me  ?  He  is  a  God  of  awful  juftice  and  righ- 
teoufnefs, and  how  will  he  be  at  peace  with  me  ?  What  is  the  lan- 
guage of  this,  but  that  7nercy  ^ndpcace  have  not  met  with  truth  and 
righteoufnefs"?  Here  is  a  making  God  a  liar  alfo,  and  feparating 
what  God  hath  in  the  gofpel  declared  to  be  joined.  Behold  then 
the  malignity  of  unbelief ;  it  breaks  the  glorious  meeting,  and  will 
not  let  them  kifs  one  another.  The  prcfuming  finner  will  not  let 
God  have  the  glory  of  his  truth  and  righteoufnefs,  the  defpairing 
finner  will  not  let  God  have  the  glory  of  his  mercy  and  grace; 
both  are  in  a  concert  with  the  devil  to  break  the  harmony  of  the 
meeting.  But  O,  may  virtue  come  from  that  glorious  meeting  in 
Chrifi:,  to  the  poor  finful  meeting  in  this  houfe,  for  dafliing  your 
unbelief  to  pieces,  that  we  may  fee  mercy  and  truth  fueet  together, 
righteoufnefs  and  peace  kifjtng  each  other ! 

6,  Hence  fee  fureand  noble  ground  for  the  boldnefs  ^nd  confi- 
dence of  faith  in  Chriffc ;  In  ixihom  "joe  have  boldnefs  andaccefs  with  con^ 
fidence  by  the  faith  of  him,  Eph.  3.12.  Here's  an  anfwer  to  all  the  ob- 
je6lions  of  unbelief  and  diffidence,  the  chief  whereof  lies  here; 
O,  fays  unbelief,  may  I,  finful  guilty  I,  lay  hold  on  the  promife  of 
mercy  and  peace  in  the  gofpel,  when  I  fee  the  great  ordnance  of 
the  divine  threatning  hard  charged  with  the  truth  and  righteouf- 
nefs of  God,  andready  tobedifcharged  againfl:  me  with  thunder 
and  lightning,  faying,  no  mercy,  no  peace,*  He  that  made  thee  will 
not  have  mercy  upon  tbee ;  and.  There  is  no  peace,  fays  my  God,  to  the 
wicked  ?  Mercy  and  peace  in  the  promife  then,  fays  unbelief,can- 
not  take  place  with  refpe6l  to  me ;  for  truth  and  righteonfnefs  in 
the  threatning  fl:and  in  the  way,  like  a  flaming  fiwrd,  to  keep  the  way 
of  the  tree  of  life.  Nay,  but,  fays  faith,  here  the  promife  and  the 
threatning  have  met  together,  and  killed  each  other  in  Chrift; 
mercy  in  the  promife,  and  jufiice  in  the  threatning,  have  met  and 
agreed  in  him,  in  whom  all  the  promifes  are  Tea  and  Amen,  and  in 
whom  all  the  thrcatningsare  fully  executed,  by  drawing  out  his 
heart- blood.  Thus  then,  we  have  boldnefs  to  enter  into  the  hoUeftby 
the  blood  of  Jcfis,  lleb.  10. 19.  By  a  new  and  living  way,  which  he 
hath  confecrated  for  us  through  the  vail  of  his  flefJj :  Therefore  let  us 
draw  near  ivith  a  true  heart,  infullajjiirance  of  faith.  O  what  ground 
for  the  boldnefs  and  aiTured  confidenceof  faith,  with  particular 
application,  notwithflandin^  the  threatning  !   The  threatning 

L  1  2  hath 


a 


^32  The    Harmony    of    the 

Iiath  nothing  to  fav  to  me,  faith  faith,  for  Chrift  hath  fpoken  with 
it  already,  and  fpoken  it  out  of  breath ;  he  hath  left  it  fpeechlefs 
and  breathlefs ;  not  a  breathing  of  wrath  in  it  towards  me.  The 
believer  may  have  a  million  of  doubts,whiIe  his  unbelief  keeps  the 
chair ;  but  let  gallant  faith  come  in,  and  take  the  room,  it  will  dil- 
pel  them  all.  Let  once  unbelief  break  the  harmony  of  this  meet- 
ing of  divine  attributes  in  Chrift,  and  then  nothing  but  doubts  of 
God's  favour  and  mercy  muftenfue;  but  let  faith  view  the  har- 
mony, and  fee  them  meeting  and  kifling  each  other,  and  then,  ac- 
cording to  the  meafure  of  faith,  fuch  will  be  tbe  meafure  of  holy 
boldneVs,  confidence  and  perfwafion  of  the  favour,  mercy  and 
good- will  of  God  in  Chrift,  with  particular  application  to  the  per- 
jbn  himfelf  Takeaway  unbelief  from  faith,  and  then  not  a  fingle 
doubt  will  remain  behind ;  Unbelief  creates  all  the  doubts  that  are 
in  the  believer,his  faith  hath  no  part  in  them.  The  general  doubt- 
ful faith  of  the  Fapifts  is  not  faith,  but  unbelief;  and  therefore  na 
wonder  that  our  forefathers  abjured  it  in  our  national  covenant. 
Behold  the  fure  ground  andfrrm  bottom  that  faith  (lands  upon, 
even  the  mutual  meeting  and  embracement  among  the  divine 
perfecHons  in  Chrift.  If  you  break  and  feparate  the  meeting  by 
unbelief,  then  your  confidence  is  broken,  and  your  peace  with 
God  marr'd  ;  but,if  you  keep  them  together  in  your  view  by  faith 
in  Chriit,  then  you  have  boldnefs,  confidence  and  affiance  on  this 
ground ;  yea,  then  God  in  Chrifl,  and  you  meet  together,  and 
ivifs  each  other. 

7.  Hence  we  fee  what  is  the  befl  mark  of  a  believer  in  Chrift, 
for  your  trial  and  examination :  I'ryit  jufl  by  this,  What  view 
iiave  you  got  of  this  glory  of  God  in  the  face  ofjefiis  Chr'iji^diVid  of  the 
fittributes  of  God  meeting  and  embracing  each  other  in  him  ? 
Have  vou  feen  i\\q  glory, 2iX\d  felt  the  %}irtue  of  this  happy  meeting? 

I.  Haveyoufeen  the/^/r^j^of  it?  When  once  in  a  day  you  had 
feen  the  attributes  of  God  in  arms  againft  you.becaufe  of  your  fm- 
nil  rebellion  againft  God,  and  when  you  had  feen  the  truth  of  God 
pronouncing  the  fentence  of  the  law,  and  his  righteoafnefsand 
juflice  ready  to  inflii^l  the  fentence,  and  execute  thefime  with 
curfes  and  vengeance,  making  you  defpair  of  mercy,  and  give  up 
with  all  hope  and  expe61:ation  of  peace  with  God  by  the  law  of 
works  ,*  have  you  thereupon  got  a  view  of  the  harmonious  meet- 
i-^gof  thefe  attributes  of  God,  inChrill;  Jefus,  asthefnrety,  the 
facrificc,  th.c  ranfom,  the  propitiation,  in  whom  the  truth  and  ve- 
racity of  God  is  accompli{hed,and  the  righteoufnefs  and  juflice  of 
Cicid  fatitfi-d  ?  i\nd  lb  mercy  and  peace  vented  i^loriniifly,  with- 
out detriment  to  any  oiher  excellency  or  p crfeftion  of  Crod.. 

Hath 
\ 


BivXKfX    Attributes    difplayd.  535 

Hath  nothing  fatisfied  your  confcience,  but  the  view  of  this  meet- 
ing betwixt  7nerey  and  jujlice,  in  the  death  of  Chrift,  and  killing 
each  other  in  his  mediation  ?  Hath  God  and  you  met  together 
this  way,  and  made  your  heart  joyful  to  kifs  and;embrace  this 
wonderful  device,  as  worthy  of  God,  and  fuitable  to  you  ?  Have 
you  feen  his  glory  at  this  rate  ?  Then, in  God's  name,  I  pronounce 
you  a  believer  m  Chrift ;  For  God,  who  commanded  light  tofJjine  out  of 
darknefs,  hath  /Joined  into  your  heart,  to  give  you  the  light  of  the  knozv^ 
ledge  of  his  glory  y  in  the  face  of  Chrijl ;  and  Chrift  and  you  met  toge- 
ther, and  kifled  each  other !  whether  it  was  in  the  day  of  firft  be- 
lieving, when  you  fled  to  him  for  refuge,  or  in  the  day  of  after- 
manifeflation,  when,  upon  the  back  of  difmal  hiding  on  God's 
part,  or  fgrievous  backfliding  on  yours,  the  Lord  drew  afide  the 
vail,  andgaye  you  a  glance  of  his  glory ,-  whether  it  was  by  fome 
word  of  grace,  fweetly  and  powerfully  coming  in,  and  opening* 
your  underflanding,  to  fee  this  harmonious  meeting,  or  by  fome 
fweet  droppings  of  the  blood  of  fprinkling  upon  your  confcience, 
by  which  blood  the  meeting  is  cemented  together.  Haveycu 
feen  this  glory,  whether  in  a  fecret  corner,  or  publick  ordinance ; 
whether  at  the  market-crofs  of  the  gofpel,  where  this  glorious 
meeting  is  proclaimed,  or  at  a  communion-table,  where  it  is  feal- 
cd  ?  It  is  all  one,  it  was  heaven  begun. 

2 .  Have  you  felt  the  virtue,  as  well  as  feen  the  glory  of  this  har- 
monious meeting  of  the  divine  attributes  in  Chrill  ?  2  Cor.  3. 18. 
Beholdingytts  in  a  glafs,  the  glory  of  the  Lord,  we  are  changed  into  the 
fame  image,  from  glory  to  glory,  as  by  the  fpirit  of  the  Lord.  Surely,. 
if  you  have  feen  this  glory,  you  have  felt  fomethingof  this  vir- 
tue, by  changing  you  froin  glory  to  glory.  It  is  true,  many  that  have 
got  a  difcoveryof  this  glory  of  the  Lord,  can  never  think  thac 
they  have  felt  the  fanftifying  virtue  thereof,  and  this  keeps  them 
down  in  the  pitof  difcouragement;  it  is  true,  they  that  are  not 
fanftified,  and  made  holy,  they  difcover,  that  they  never  beheld 
this  glory  of  the  Lord:  For  this  meeting  of  attributes  makes  a 
meeting  of  graces  in  the  perfon  that  fees  it  favingly.  But  you 
muft  remember,  that  this  virtue  will  never  be  perfe6lly  felt,  'dil 
this  glory  be  pcrfeftly  beheld  in  heaven,  where  we/Jjall  be  like  him^ 
hecaufewc  fljallfce  him  as  he  is  :  And  therefore,  lince  you  cannot 
judge  and  try  yourfelf  by  a  perfedl:  fanftification,  trv  ic  by  the  be- 
ginnings of  it ;  this  transforming  virtue,  this  fantiifying  virtue  is 
prefcnt  with  you,  though  you  cannot  difcern  it.  Bur,  that  you 
may  thro'  grace  difcern  fomethingof  it,  let  me  ask  you.  What 
makes  you  wreftle  in  fecret  fometimes  againll  fin,if  it  be  not  fome 
fanSlifying  virtue  ?  What  makes  the  prevalency  of  fin  cp  humble 

L   1    3  JQ^ 


J34  '     "^f^s    Harmony    of    the 

you  totheduH;?  What  makes  you  lament  your  own  unholinefs 
and  impLiiity  ?  What  makes  you  Jong  and  groan  for  compleat  vic- 
tory over,  and  freedom  from,  fin  ?  What  makes  you  glad  of  any 
viftory  over  your  corruption,  when  this  glory  fliines  ?   What 
makes  your  heart  to  rife  againfl  fin  ?  and,  when  fin  prevails,  what 
makes  you  find  yourfelves  uneafy,  and  continually  out  of  your  e- 
lement,  'till  the  Lord  return,  and  until  you  get  a  new  dip  in  the 
Jordan  of  the  blood  of  the  Lamh  ?  You  have  no  mercy  on  your  \u.{\.Sy 
and  are  at  no  peace  with  them,  butfi:ill  crying  vengeance  upon 
them !  Why,  it  is  jufl:  the  fan6lifying  virtue  that  flows  from  this 
view  of  the  glory  of  God  in  Chrift,  in  whom  mercy  'dxidpeace  meet 
with  truth  and  right eoufnefs.     If  you  fall  and  flumble  at  any  time, 
believer,  is  it  not  like  the  fi:umbling  of  ahorfe,  that  makes  you 
run  the  falter  ?  So  as  you  get  more  good  of  one  fall,than  a  natural 
man  will  get  of  a  hundred  duties,  while  it  makes  you  flill  the  more 
humbleand  watchful,  and  circumfpedl  and  dependent.     Why, 
by  all  this,  it  appears  (whatever  be  the  defe6l  of  your  fanftificati- 
on)  that,  having  beheld  the  glory  of  God,  you  are  changed  into  the  fame 
image  from  glory  to  glory  ;  you  have  feen  the  glory, and  felt  the  vir- 
tue of  this  harmonious  meeting  of  divine  attributes  in  Chrifi:. 
But  then  again, .       . 

8-  Hence  we  may  fee  ground  of  terror  to  all  chrifi:lefs,unbeliev- 
ing  fouls,  that  never  have  feen  the  glory,nor  felt  the  virtue  of  this 
harmonious  meeting,  and  live  carelefs  about  either  of  thefe. 
What  Ihall  1  fay  ?  If  our  G  of  pel  be  hid^  it  is  hid  to  them  that  are  loft, 
2  Cor.  4.3,4.  In  whom  the  God  of  this  world  hath  blinded  the  minds  of 
them  that  believe  not,  left  the  light  of  the  glorious  gofpel  of  Chrift  fjould 
(bine  into  them.  May  be,  you  are  prefuming  upon  the  mer-cy  of 
God, while  yet  your  eyes  are  blinded, that  you  do  not  fee  the  trtuh 
ofhisthreatnings Handing  againfi:  you:  And  therefore,  Oblaf- 
phcmer,do  not  think  that  he  will  be  a  God  of  mercy,  and  not  a  God 
of  truth  ?  Nay,  his  mercy  will  never  be  vented,  unlefs  the  glory  of 
his  trutlr  be  faved.  May  be  you  are  fpeaking  peace  to  y  ourfelf, 
faying,  I /hall  have  peace ;  while  yet  your  eyes  are  blinded,  that 
you  do  not  fee  howGod's  being  at  peace  with  a  finner  is  confident 
wirh  his  righteoufnefs  in  taking  vengeance  upon  fin.  O  then, 
blafphemer  and  prefumer,  do  you  think  that  God  will  be  a  God  of 
peace,  and  not  a  God  of  righteoufnefs  ?  Know  it  then,  in  the  Lord's 
name,  Ofinfiil  unbelieving  wretch,  that,  as  there  is  no  mercy  for 
yoUjtothedifcreditofGod's  truth  ;  fonopeace,  tothediflionour 
ot  his  righteoulhefs.  Youexpeft  mercy  ^nd peace  feparate  fron> 
with  and  right ceiifncfs  ;  and  therefore,  mercy  and  peace  fliall  be  fe-- 
parate  from  you,  and  truth  and  righteoufnefs  will  meet  with  you  in!> 

fury 

i 


Divine    Attributes    difpkyd.  535 

fury,  and  with  a  vengeance.  Your  falfe  hope  of  mercy  ■^nS  peace 
makes  you  merciful  to  your  lufts,and  at  peace  with  your  idols ;  but 
the  truth  and  righteoufnefs  of  God,  which  you  exclude  from  the 
meeting,  will  hide  mercy  and  peace  for  ever  from  your  eyes.  Jm/- 
tice  inflead  of  mercy,  war  inftead  of  peace,  will  enfue  ;  for  truth  and 
righteoufnefs  will  execute  judgment  upon  you,for  the  abufe  of  mer^ 
cy  and  peace.  While,  through  unbelief,  ^oudonot  fee  or  approve 
their  meeting  together,  and  killing  each  other  in  Chrift:  While 
you  are  in  this  cafe,  you  cannot  meet  with  God ;  tho',  you  may 
meet  with  his  people  at  ordinances,  or  at  a  communion-table,  yet 
God  and  you  nex'er  met  together :  Nay,you  have  other  company 
the  devil  and  you  meet  together,  and  your  lulls  and  you  embrace 
each  other  ;  the  world  and  you  meet  together,  and  its  vanities  and 
you  dokifseachother;  the  law  &  you  have  met  together,  and  its 
curfe  and  you  do  embrace  each  other.  Bin,  becaufe  you  do  not 
fee  the  terrible  curfes&threatnings  thar  you  are  under,remember 
that,  inafliortwhile,  death  and  you  will  meet  together,  and  its 
cold  arms  and  youmuft  embrace  each  other;  and,  ifthisgofpel 
be  hid  to  you,then,  after  that,hcll  and  you  will  meet  together,and 
the  flames  of  divine  wrath  and  you  will  embrace  each  other  to  e- 
ternity  ,•  and  the  vtotto  written  upon  the  door  of  your  hell  will  be, 
The  vengeance  of  truth  &?  righteoufnefs,  for  the  ahuje  of  mercy  ^  peace. 
Let  this  word  of  terror  f]nkinto  your  confcience,  O  gracelefs, 
chriitlefs,  unbelieving  foul,  that  never  faw  the  glory,  nor  felt  the 
virtue  of  this  blefled  meeting,  and,  Gallio  fikQ^carefor  none  ofthefc 
things.     But  on  the  other  hand,  0;  r'•^' 

9.  Hence,  from  this  dodlrine,  fee  ground  of  comfort  to  all 
believers  in  Chrift,  who  have  feen  the  glory,  and  felt  the 
virtue  of  this  harmonious  meeting  of  divine  attributes  in 
Chrift.  This  doclrine  is  as  comf  trtab'e  to  you,  as  it  is  terri- 
ble to  others.  Can  you  fiv  before  God,  That  thefe  laft  two 
marks  are  your  experience  ?  Then  lean  faY,that  all  the  comforts, 
thatilfue  from  that  glorious  meerin<^in  Chrift,  belong  to  you  ; 
and  Qod  d.]\(\\vs\  oil  frong  confolatinn^  who  have  fled  for  refuge  to 
the  hope  fet  before  you :  Vox  that  city  of  refuge,  to  wh  'ch  you  have  fled, 
is  the  centre  of  the  meeuiea;,  and  tiie  place  appointed,  where  they 
kifs  one  another  harmoniouf!  v.  Why ,  ^ay  yon,  IVhat  concern  have 
I  in  their  meeting  and  embr  acini:  each  other?  Obc'i^vcv,  they  n:et 
together  foryourfiike,  and  kiffed  one  another  out  of  kindnefs  to 
you:  For  there  was  no  real  jarring  amon2;rhem,  but  all  the  appa- 
rent jarring  was  about  you,  jmd  how  rheyfiiould  be  glorified  in 
your  falvation  ,•  and  wh.en  infinite  wifl'  .v^  found  the  ranf  )m,and 
fo  the  way  how  they  ihould  all  be  glorified  in  your  eternal  happi- 
ly 1  4  nefs. 


53(5  The  Harmony  of  the 

ncf?,  then  rhey  hugged  each  other  in  their  arms,  as  it  were,  m  % 
rapture  of  joy,  for  your  fake,  Prov.  8.  31.  His  delights  'mere  mtb 
tbefons  of  men.     It  was  not  one  attribute  only,chac  had  its  delight, 
liitisf  i6lion  and  glory,  'tis  delights  m  the  plural  number  ;  for  all  the 
attributes  of  God  had  their  delights :  And  about  what  was  it  ?  Why 
the  counfel  of  peace  was  concerning  you  ,*  for  his  delights  were  with 
thefmsofmen.    And  youhavingfeentheglory  of  this  device,  and 
felt  fomething  of  the  virtue  thereof,  God  and  you  have  met  toge- 
ther, and  Chrift  and  you  have  kiffed  each  other ;  he  hath  embrac- 
ed you,  and  you  have  embraced  him ;  and  that  embracement  is  a 
pledge  and  earnefl:,that  he  and  you  will  meet  together  in  heaven, 
and  embrace  each  other  to  eternity.    This  meeting  and  embrace- 
ment is  founded  upon  the  harmonious  meeting  and  embrace- 
ment of  the  divine  attributes  in  Chrifl ;    and  therefore  it  fliall  be 
fure,  abiding  and  everlafting ;   and  all  thefe  attributes  are  engag- 
ed for  your  comfort  and  fupport,  and  this  glory  of  the  Lord  you/hall 
for  ever  behold :  For  Chrift,  in  whom  all  thefe  glorious  perfeftions 
meet  together,  hath  prayed  for  it,  John  17. 24.  Father,  Iwill,  that 
thefe  whom  thou  haft  given  7ne,6LC.  Here  then,  believer,  is  ground 
of  comfort  to  you,  in  every  cafe:  comfort  againfl  defertion.     Is 
it  long  fince  Chrill  and  you  met  together,  and  killed  each  other? 
Behold,  here  is  the  reafon,  why,  he  will  never  altogether  leave you^ 
vorforfake  you ;  but  ftill  meet  with  you  now  and  then,  when  he  fees 
it  fit,  and  give  you  the  other  kifs  of  his  infinitely  blefled  lips,  and 
embrace  of  his  arms,  till  you  come  to  the  intimate,  immediate  em- 
bracementsof  hislovein  glory,*  why,  hecdiui'e  mercy  and  truth  are 
met  together,  righteoufnefs  and  peace  have  kijfed  each  other.    So  fure  as 
mercy  and  truth  are  met  together,  asfurely  will  theLord  meet 
with  you.     Here  is  comfort  againfl  the  /^'Kj,when  it  comes  in  as  a 
covenant  upon  your  confcience,  faying.  Pay  what  thou  oweft,  oro- 
therwife  thou  art  curfed,  and  muft  go  to  hell ;  and  the  law,  fpeaking  in 
the  name  oi  truth  and  righteoufnefs,  feems  terrible :    But  you  may 
foonanfwcr  by  faith,  and  fay,  O  law,  the  demand  is  jufl  indeed,  and 
agreeable  to  truth  and  righteoufnefs ;  but  you  mijlake  the  perfon  :  Bor 
lYWihand  righteoufnefs  have  already  met  with  mercy  a«^  peace,  m 
the  per  fun  of  Chrijl  my  husband,  who  endured  all  my  hell,  and  became  a 
curfefor  me ;  and  therefore  I  have  no  ground  to  fear  the  hell  thou  threat- 
nejt,  nor  the  curfe  thou  denouncejt,  nor  any  liahlenefs  thereto.     Here  is 
comfort  againil  Satan  and  his  temptations.    For  this  blefTed  meet- 
ing in  Chrift  did  concert  his  ruin,  and  the  bruifing  of  his  head. 
Hltc  is  comfort  againft  church-divifiuns  and  commotions :  When 
neither  miniflers  nor  private  chriflians  do  meet  together,  or  em- 
brace 


Divine    Attributes    difplayd.  537 

brace  one  another  with  love  and  amity ;  is  this  fad  and  affli6ling  t> 
you  ?  Plere  is  a  meeting,  that  may  give  you  comfort  in  that  cafe : 
For  no  member  of  that  meeting  will  e\'er  fall  out  among  thcm- 
lelves,  or  fall  out  with  you.  Here  is  comfort  againft  your  jarring 
with  friends :  What  do  I  know  but  there  is  fome  here  that  cannot 
get  lived  in  peace  with  fuch  a  friend  or  relation,  nor  their  chridiaa 
liberty  enjoyed,  becaufe  of  their  frowns  ?  And  may  be  they  are  as 
aliens  to  you,  not  in  fpeaking  terms  with  you;  youcannocmeet 
together  with  them  cordially^  nor  embrace  one  another  ^w/VaZ?/}-' : 
But  let  this  be  your  comfort  in  that  cafe,  ?nercy  and  truth  are  met  toge- 
ther^ right eoufnefs  and  peace  have  kijjedeach  other ;  and  you  have  got 
akiisby  theby,  and  that  is  better  than  all  the  kindnefsof  all  the 
friends  in  the  world.  Here  is  comfort  againft  publick  calamities 
thatfeem  to  be  approaching,  or  perfonal  trials  that  may  becom- 
ing upon  you.  Here  is  a  cordial,  though  affliftion  and  you  meet 
together;  though,  in  a  little,  death  and  you  meet  together;  yet 
this  meeting  of  divine  attributes  in  Chrifl:,  your  glorious  head, 
fpeaks  comfort  and  fafety  to  you  in  every  cafe.  Though  you 
iliould  die  diflrafted,  this  meeting  cannot  be  dilTol ved ;  and  you, 
having  feen  the  glory,  and  felt  the  virtue  thereof,  fliall  be  fure  to 
enjoy  the  benefit  of  it  to  eternity  :  Tea,  furely  goodnefs  and  mercy 
fjall  follow  you  all  the  days  of  your  life,  and  you  /hall  dwell  in  the  hoiif& 
of  the  Lord  for  ever, 

10.  The  lafl  inference  is,  Hence  fee  the  duty  of  all  that  hear^nd 
knozv  this  joyful  found.  Never  was  there  a  Tweeter  found  in  hea- 
ven,or  in  earth :  And  v/hat  is  the  duty  of  all  you  that  hear  it?  Sure- 
ly, the  news  of  fuch  a  glorious  and  harmonious  meeting  of  the  di- 
vine perfeftions,  about  the  falvation  of  finnersin  andby  Chrift 
Jerus,{liould  be  joyfully  received.  Here  are  the  good  tidings  of  great 
joy  to  allpeople,Luke  2. 10.  When  EUfabeth  the  mother  o^johnyzud 
Mary  the  mother  of  Jefus  our  Lord,  met  together  and  faluted  each 
other,  the  babe  leapt  in  EUfabeth' s  womb  for  joy.  Behold,here  is  yet  a 
more  wonderful  meeting  and  falutation  among  the  jarring  like 
attributes  and  perfeftions  of  God  ,•  and  furely,  if  the  babe  of  grace 
be  in  your  womb,  it  will  leap  for  joy,  when  you  perceive  fuch  a  blef- 
fed  meeting  and  falutation.  Omay  it  not  bring  our  heart  to  our 
mouth,  and  make  it  flutter  within  us,  when  we  hear  of  fuch  a  flilu- 
tation  as  this,  mercy  and  truth  are  met  together!  &c.  And  again, 
What  is  your  duty,  believer,  who  not  only  hears,  but  knows  this 
joyful  found  ?  Your  duty  is,  not  only  to  rejoice  in  this  matchlefs 
harmonious  conjunflion  of  divine  attributes  in  Chrill:,  but  to  ex- 
emplify the  fame,  by  an  harmonious  conjunftion  cf  graces  and 
holy  virtues  in  you.  Let  mercy  and  truth  meeiing  together^  as  di- 
vine 


^38  The    Harmony    of    the 

vine  attributes,  in  Chrifl:,  be  exemplified  by  mercy  and  truth  meet- 
ing together,  as  divine  virtues  in  you :  Let  righteoufnefs  and  peace 
killing  each  other  in  him,  be  exemplified  by  righteoufnefs  and  peace 
Jviiling  each  other  in  you :  Let  the  meeting  of  mercy  and  truth  en- 
gage you  to  be  merciful  and  true  ,*  merciful,  becaufe  your  heavenly 
father  is  merciful ;    and  true,  becaufe  he  defires  truth  in  the  inward 
parts.     Let  the  embraces  of  righteoufnefs  and  peace  engage  you  to 
be  righteous  and  peaceable,  that  is,  tobefludentsof  purity  and 
peace :  For  the  iviflom  that  is  from  ahove,  isfirjlpure,  and  thenpeacea- 
ble.  Jam.  3. 17.  It  is  declared  in  the  verfe  following  our  text,  that 
it  is  the  defign  of  thefe  perfe6lions  of  God,  looking  down  harmoni- 
oujly  from  heaven,  to  make  fuitable  graces  fpring  up  from  the 
earth  :   Jhith  fJjall  fpring  out  of  the  earth,  and  righteoufnefs  flail  look 
down  from  heaven.     When  the  Son  of  righteoufnefs,  in  whom  all  the 
excellencies  of  God  do  fliine,looks  down  ,•  then  as  the  natural  fun, 
lliedding  its  influences,  makes  fruit  to  fpring  up  from  the  earth  ; 
fo  the  Sun  of  righteoufnefs  looking  down,  and  fliedding  abroad  his 
influences,  makes  truth,  and  all  the  refl:  of  the  fruits  ofthefpirit,  to 
fpring  out  of  the  earth,  out  of  the  heart,  the  foil  where  they  are 
fown,  in  regeneration.     O  does  7nercy  look  down  from  heaven  to 
you,  in  friend fliip  with  truth  ;  fliall  not  this  mercy  make  you  mer-^ 
ciful  to  the  bodies  and  fouls  of  others,  by  doing  them  all  the  tern-' 
poral  and  fpiritual  good  that  you  can  ?  And  fliall  God  manifeft  his 
truth,  in  conjunction  with  mercy  towards  you ;  and  will  you  not  be 
a  friend  to  truth,  even  to  all  the  precious  truths  of  his  gofpel  ? 
Shall  not  truth,  in  oppofltion  tohypocrify,  be  your  ftudy;  and 
truth,  in  oppofltion  to  error,  be  your  concern,*  2LXid  this  truth,  in 
conjundlion  with  mercy  ?  For,  when  truth  is  in  any  hazard,  fliould 
not  mercy  to  your  own  foul,  and  the  fouls  of  others,  make  you  zea- 
lous for  it  ?  And  mercy  to  your  children  and  the  generation  that  is 
to  come  after  you,  on  whom  we  fliow  nomercy,  if  truth  be  not 
tranfinitted  purely  to  them,  as  it  was  by  our  forefathers  to  us,  at 
the  expence  of  their  blood, however  now  the  waters  of  the  fan6lu- 
ary  are  troubled.     Again,  does  righteoufnefs  and  peace  look  down 
from  heaven,  kindly  embracing  each  other  in  your  behalf,  belie- 
ver ;  And  fliall  not  you  be  a  fludent  of  righteoufnefs,  in  oppofltion 
to  all  unrighteous  and  unholy  ways,-  and  of  peace,  in  oppofltion  to 
contention  &  difcord  ?  /h  much  aspoffible,  folloiv  peace  ivith  ail  men 
and  bulincfs^ivitbout  which  no  vian  (hall fee  the  Lord.  Does  God  glorify 
his  righ:e>)ifnefs  '.owards  you  ;  and  will  you  fludy  no  right eoufnef sin 
your  con  verfa 'ion  towards  God&manV  Does  God/peak  peace  to  yot/, 
and  will  you  be  ar  war  w'nh  him,  and  love  to  live  in  war  with  any  cf 
l::s?  Shall  that  be  the  difpofltion  of  any,  with  whom  God  is  at 

peace?  , 
i\ 


Divine    Attributes    difplayd.  539 

peace  ?  0  tellh  not  in  Gath  !  Surely  there  arc  none  here,that  have 
tafted  of  this  hvQti  peace  of  God,  but  they  would  defire  to  Hve  at 
■peace  loith  all  men,  and  particularly  all  the  Hunts.     Tliey  would  de- 
lire  to  fee  all  the  honeft  miniders  oi  Scotland  meeting  together 
more  kindly  than  they  do,  and  embracing  each  other.     Some  in- 
deed are  at  this  time  reproached  as  enemies  to  peace  in  the 
church;  but  the  matter  is,  peace  muftnot  be  (ludied  feparately 
from  right eoufnefs,  nor  mercy  feparately  from  truth,  but  all  as  meet- 
ing and  embracing  one  another:    For  mercy  and  peace,  without 
truth  and  right eoufnefs,  is  a  cruel  confpiracy  againft  God  and  man. 
Now,  certain  things  have  paft  concerning  the  truths  of  God,  and 
the  righteoufnefs  of  Chrift,in  our  day,which  fome  think  will  ftand 
infamous  till  doom's-day ;  and,  this  truth  and  righteoufnefs  being 
the  great  minifterial  trull,  fome  chufed  rather  to  be  reproach'd  by 
the  world  as  enemies  to  peace,  than  be  challenged  by  God  and 
their  own  confcience  as  betrayers  of  the  truft.     However,  O  be- 
liever, fludy  you  through  grace  to  get  a  match  made  up  betwixt 
viercy  and  truth,  righteoufnefs  and  peace  in  you,  feeing  there  can  be 
no  merciful  peace  to  the  prejudice  of  righteous  truth :  And  ftudy 
to  get  all  thefe  attributes  of  God  exemplified  in  your  heart  and 
life,  andthe  fealandimprefs  thereof  upon  your  foul,  you  being 
united  to  Chrift,  in  whom  all  thefe  glorious  excellencies  of  God  do 
meet  together  with  harmonious  embracements.     Out  of  Chrifl's 
fulncfs  do  you  receive,  and  grace  for  grace.     As  the  child  receives 
member  for  member  from  the  father,  and  the  paper  letter  for  let- 
ter from  the  prefs ;  fo,  beholding  his  glory,  be  you  changed  into  the 
fame  image,  by  receiving  mercy  for  mercy,  truth  for  truth,  rightconf- 
for  righteoufnefs,  tind  peace  for  peace :  Out  of  bis  fulnefs  do  you  receive 
grace  for  grace,  holinefs  for  holinefs,'  and  an  holy  virtue  fuitable  to 
every  holy  perfeftion  that  is  in  him,  and  all  thefe  harmoniouOy 
meeting  together  and  kifling  each  other  in  you :  Let  no  heaven- 
ly grace  or  holy  duty  be  excluded  out  of  the  meeting :  Let  fiiith 
and  repentance  meet  together,  let  love  and  new  obedience  kifs 
each  other ;  let  knowledge  &  praftice  meet  together,  and  prayer 
and  praifes  embrace  each  other.     Yea,  let  oppofite-like  graces 
meet  harmonioufiy  in  you:  let  humility&boldncfs  meet  together, 
let  godly  forrow  &  holy  joy  embrace  each  other.  Here  is  the  gof- 
pcl-holinefs  wecallyouto,  in  a  fuitablenefs  to  thefe  harmonious 
attributes  of  God  inChrifl :  If  the  world  call  you/Jntinomiaus,kno\v 
itiis  the  i:oillofGod,  that  by  ivell- doing  you  put  tofilcnce  the  ignorance  of 
fooUjh  ?;;f«,iPet.2.i5.Let  the  mouth  that  reproaches  the  gofpcl  be 
ftopt  by  the  power  of  it  in  your  walk.  The  ixorldwiW  furcly  reckon 
you  the  greatefl:  flars,  that  give  the  greatell  light :    Therefore  let 

your 


540  The    Harmony    of   the 

^ our  light  fo/ljine  before  men,  that  others  feeing  your  good  works  may 
glorify  God :  even  the  works  of  mercy  and  truth  righteoufnefs  and 
feace,  hand  in  hand  together :  And  thus,  for  the  fake  of  the  glory 
of  God,  the  honour  of  Chrift,  and  the  credit  of  the  gofpel,  lee  the 
world  know,  that  you  have  feen  the  glory,  and  felt  the  virtue  of 
thefe  perfections  of  God,  harmonioufly  meeting  and  embracing 
each  other  in  Chrift.  Here  is  your  duty  and  work,  believer,in  the 
wildernefs ;  and  now  in  all  your  fliortcomings  therein,  ftill  look  a- 
gain  to  God's  holy  temple,  to  Chrifl:  the  meeting-place  of  thefe  di- 
vine perfedlions ;  This  is  the  mercy-feat,of  which  God  fays,  Exod. 
25.  2  2.  There  "joilll  meefvoith  thee,  and  commune  with  thee  frombe- 
tzvecn  the  Cherubims.  And  every  new  meeting  with  God  there, 
will  bring  in  new  flrength  for  all  your  work  and  warfare  in  time, 
till  God  and  you  meet  together,  and  embrace  one  another,  in 
glory  through  eternity  ? 

And  now,  believer,  I  know  you  would  defire  that  others  fhould 
fliare  of  the  fame  happinefs  with  you ;  and  therefore  pray  that  a 
fliort  concluding  word  may  be  blefled  with  power  to  thoufands 
that  hear  me.  O  ye  that  are  by-ftanders  and  hearers  only,  in  what- 
ever corner  of  this  houfe  round  about  me,  whether  you  be  in  my 
view  or  not,  you  are  in  God's  view  ,*  and  I  have  a  word  from  him 
to  you  all ;  And, as  I  have  told  you  what  a  terrible  thing  it  is  to  live 
and  die  in  unbelief  withrefpe6l  to  this  glorious  device,  fonow^, 
would  tell  you  your  duty  in  this  matter,  and  how  you  may  fhare  of 
the  bleflings  and  benefits,  in  time  and  for  ever,  that  flow  from  this 
glorious  meeting  and  embracement ;  and  it  is  by  kiffing  the  Son 
of  God,  in  whom  all  thefe  attributes  of  God  do  kifs  and  embrace 
each  other,  Pfal.  2.12.  Kifs  the  Son,  left  he  be  angry,  and  ye  peri/b 
from  the  way,  when  his  wrath  is  kindled  but  a  little:  Bleffed  are  all 
they  that  truft  in  him.  Bleffed  are  all  they  that  kifs  and  em- 
brace him.  Would  you  then  fliare  of  the  grace  and  glory  that 
iffue  from  this  wonderful  meeting,  and  ineffable  embracement 
among  the  divine  perfe6lions,  in  Chrifl:  the  Son  of  God  ?  O 
then,  come  and  kifs  the  Son :  O  down,  down  with  carnal  tho'ts, 
carnal kilfing,  carroufing,  andcajollingj  here,  here  is  anobje6l 
worthy  of  the  mofl:  endeared  embraces  of  the  immortal  foul.  O 
come,  and  kifs  the  Son,  by  believing  in  him,  and  applying  the  be- 
nefits of  this  glorious  tranfaftion  to  yourfelf:  And,  be  who  you 
will,  if  you  kifs  and  embrace  theSon,  youfliall  find  thefe  glorious  | 
attributes  of  God  kifling  and  embracing  you,  and  hugging  you  in  ; 
their  arm?,  as  a  darling  of  heaven,  and  a  fpecial  favourite  in  the 
houfc  of  God.  Are  the  attributes  of  God  embracing  one  another 
in  Chrift  ?     O  flee  into  their  embraces,  by  fleeing  into  Chrifl:. 


Divine    Attributes     difplay'd.  541 

Savrot,  Chr'ifl  is  in  heaven,  hoiv  /ball I  embrace  hiinl  For  the  ivord 
is  nigh  thee,  even  in  your  mouth,  and  in  your  heart,  Rom.  10.  8. 
q.  d.  So  near  is  he  in  this  word,  that  you  may  kils  him  wiiii  your 
mouth,  asit  were,  and  embrace  him  in  your  heart,-  andtotakeiii 
his  word  of  grace,  and  Chrilt  in  it,  is  to  embrace  him.     What  do 
you  fay  againfh  Chrift  ?  Are  you  afraid  that  truth  and  rightco.ijncf^ 
confpireagainiryou,  and  hinder  ?/2(?r6'}'  and  peace  {xova  ever  meet- 
ing with  you,  and  embracing  you  ?  O  no,  fear  not ;  only  believe, 
that  mercy  and  truth  are  met  together,  and  that  righteoufnefs  and  peace 
have  kijjed  each  other  in  Chrifl.     Truth  will  not  ftand  in  the  way  of 
fnercy;  for  they  have  met  together;  RighteoufneJswWlncA  ftand 
in  the  way  of  peace ;  for  they  have  kifled  each  other..  I  le  is  indeed 
an  infinitely  jufi:  God,  to  take  vengeance  upon  fin  ,•  but  jujlice  will 
not  h'lndQT  mercy  from  coming  to  you:  Only  believe  that  j^yZ/c'^ 
and  mercy  are  reconciled  in  Chrid,  fo  as  w^^r^ry  can  vent  itfelf  to- 
wards you,  to  the  credit  of  jujlice.     ButO!  may  fuch  a  black- 
mouthed  fmner  as  I,  as  black  as  hell  and  the  devil,  expe6]:  a  kifs  of 
fuch  an  infinitely  fair  Jefus  ?  Is  that  tobeexpe6ted,  that  fuch  op- 
polites  (liould  meet  in  one  another's  arms  ?  Yet,  allow  me,  tho'  a 
blick  finner  like  yourfelf,  to  be  the  happy  mefrenger,.to  tell  you  In 
God's  name,  that,  be  you  as  black  as  you  will,  fuch  a  meeting  and 
embracing  betwixt  Chrift  and  you  is  more  to  be  expected,  than 
ever  men  or  angels  could  have  expedled  that  infinite  juftice  and 
mercy  fliould  have  met  together,  and  killed  each  otherin  a  God- 
man  ;   and  this  unexpe6led  meeting  is  the  very  ground  upon 
which  your  expectation  of  a  meeting  with,  andembraccmentof 
God  in  Chrifl:,  is  to  be  founded :  O  then,  come,  and  kifs  the  Son. 
Why,  but  I  cannot,  fay  you ;  I  think  I  v/ould  fain  doit;  but  I  can- 
not get  at  him,  to  kifs  and  embrace  him.     Indeed  this  kindricfs- 
mufi:  begin  on  his  fide  ,•  and  therefore,Opray  that  he  would  come, 
and  meet  you  with  a  kifs  of  infinite  love.     Say  with  the  church,. 
Sor.g  r .  2 .  Let  him  kifs  me  'ujith  the  kiffes  of  his  mouth  :  For  his  love  is 
belter  than  'uoine.     If  that  be  the  language  of  your  foul,  O I  cannot, 
embrace  him  ;  but  my  heart  fay s,0  let  him  come  and  embraceme, 
and  draw  me  out  of  the  cmbracements  of  all  my  former  lovers 
and  lufisjthat  1  may  never  kifs  any  idol  in  the  world  a.q;:iin,  but  may 
live  and  die  in  the  arms  and  embraces  of  the  Son  of  God ,-.  is  that 

.  the  language  of  your  foul  before  the  living  GOD  ?  why  then  the 
embracement  betwixt  Chrilt  and  you  is  begun,  that  fiiall  never 
have  an  end;  for  it  is  a  pledge,  that  he  and  you  fiiall  mec:  toge- 

lichcr  in  heaven,  and  embrace  each  other  to  eternity. 

'  Now,  though  I  Iiope  that  this  glorious  meeting  of  divine  per- 
fections in  Chrifl  iuuh  put  forth  fome  vir:ue  to  draw  in  f.>me  imor 

Ibul 


foul  to  the  match  ;  yet  I  fear  that  the  moll  part  are  yet  but  idle  hear- 
ers and  fpcdators,  as  if  they  were  not  concerned  :  But  O  unconcern- 
ed foul,  be  who  you  will,  O  yet,  will  you  come  and  fee  this  great 
fight !  O  come  and  fee  the  great  eft  fight  that  ever  was,  or  will  be,  in 
heaven  or  earth,  a  buflo  burning,  and  not  confitmed ;  all  the  burning 
and  mining  attributes  of  God  meeting  together  witli  infinite  harmo- 
ny in  the  bu(h  of  our  nature,  and  yet  the  bulh  able  to  hear  the  glory, 
Zech.  6.13.0  come  and  wonder !  Here  is  the  wonder  of  men  and 
angels !  For  this  is  a  wonderful  meeting  to  them  :  And  the  name 
of  the  meeting-place  is  juftly  called,  wonderful !  O  com.e  and  par- 
take ;  for  the  meeting  is  concerning  your  falvation  in  Chrift  :  His 
delights  were  with  the  fans  of  men.  O  come  and  fing  to  the  praife  and 
glory  of  this  wonderful  harmonious  embracement  of  divine  perfec- 
tions in  Chrift,  efpecially  you  that  partake,fo  as  to  fee  the  glory,and 
feel  the  virtue  thereof.  O  will  you  fmg  v/ith  your  hearts,  and  lips, 
and  lives,  faying,  Glory  to  God,  that  his  attributes  have  met  toge- 
ther, and  kified  each  other,  in  Chrift  •,  and  that  ever  the  like  of  me 
got  a  kifs  by  the  by  :  Glory  to  God,  that  there  is  no  breaking  off  this 
meeting,  nor  parting  of  thefe  embraces,  by  fin,6'^/^;z,  earth  or  hell ; 
but  that  they  meet  and  embrace  each  other  to  eternity.  And  tho* 
you  cannot  remember  to  fing  all  that  hath  been  faid,  yet  I  hope  the 
weakeft  memory  may  remember  to  fmg  the  beft  note  of  all  the  fer- 
moH  every  day,  faying,  Glory,  glory,  glory,  to  God,  that  mercy  and 
truth  are  met  together,  right eoufnefs  and  peade  have  kijfed  each  other. 


The   beft  Bond,  or  fureft  Engagement. 

A    SERMON  preached  immediately  before  the  Adminiftration  of  the  Sa- 
crament of  the  Lord's  Supper,  at  Dumferml'ms  July   19.    1724. 


By  the  Rev.  Mr.    Ralph     Erskine. 


J  E  R  E  M.    XXX.   21. 

For  who  is  this  that  engaged  his  heart  to  approach  unto  me  ?  faith 

the  Lord. 

MY  friends,  after  the  firft  Adam\  heart  departed  from  the 
Lord,  fo  as  to  violate  the  covenant  of  works,  never  a  heart 
of  all  hispofterity  could  or  would  have  approached  unto 
God  again,  but  had  remained  in  their  natural  enmity  againft  him, 
had  not  the  fecond  yldam  fo  engaged  his  heart  unto  God  in  our  fa- 
vour,as  to  draw  the  hearts  of  many  after  him ;  And  if  we  couki  this 

day 


d 


Of    furejl    Engagement.  ^/■/^ 

day  look  into  Chrift's  heart,  and  difcover  his  heart-kindnefs  in  this 
matter,  fo  as  to  knit  our  hearts  to  him,  and  to  God  in  him,  and  get 
the  knot  feakd  in  the  facrament  with  God's  feal  -,  it  woiiM  make 
this  a  day  to  be  much  remembred  to  all  eternity.  O  then,  let  your 
hearts  be  looking  up  to  the  Lord,  that  you  may  fee  into  the  heart 
and  bofom  of  this  fcripture,  and  into  the  myftery  of  t!tlis  great  que- 
ftion,  IVho  is  this  that  engaged  his  heart  ?  &c. 

The  Lord  by  the  prophet  Jeremiah  had  been  comforting  his 
church,  by  feveral  excellent  promifes  relating  to  their  return  out  of 
the  hahylonijh  captivity,  typical  of  the  glorious  things  referved  for 
the  church  in  the  days  of  the  Mejfias  :  Particularly  in  the  preceed- 
ing  part  of  this  verfe,  it  is  promifed,  that  they  fhall  be  bieft  with  an 
excellent  government  j  TheirnoMesJhail  be  of  them/elves, they  (hall 
not  have  ftrangers  and  enemies  to  be  their  judges,  butthefe  of  their 
own  nation.  Their  governor Jhall  proceed  from  thimidfi  of  them.  This 
hath  a  reference  to  Chrift  our  Governor,Z)<3t;/(iour  king,as  you  may 
fee  by  comparing  this  with  ver.9.  They  fhall ferve  the  Lord  theirGod, 
andt)3.v\d.  their  king,  whom  I  will  raife  up  unto  them.     This  gover- 
nor is  of  our  felves,  being  in  all  things  made  like  unto  his  brethren  \  I 
will  caufe  him  to  draw  near,  and  he  fhall  approach  unto  me.  It  is  a  fin  - 
gle  perfon  that  is  fpoken  of,  and  the  perfon  is  the  Governor,  and 
the  Governor  is  Christ.  God  the  Father  did  caufe  him,  as  me- 
diator, to  draw  .near  and  approach  to  him ;  he  commanded  and  au- 
thorized him  to  do  it ;  he  fan^ifed  and fealed  him  {or  this  end  -,  he 
appointed  and  anointed  him  for  this  purpofc,  and  he  accepted  of 
him,&  declared  himfelf  well-pleafed in  him ;  and  therefore  hefpeaks 
of  it  with  wonderful  pleafure,  IVho  is  this  that  engaged  his  heart  to 
approach  unto  me?  When  God  draws  a  perfon  near  to  him,  he  is  e- 
ven  delighted  with  that  approach  to  him,  whereof  he  himfelf  is  tl;e 
caufe  ;  much  more  if  it  be  fu.ch  a  perfon  as  here  the  governor  of  7/- 
rael,  for  who  is  this  Sec  ?  Here  is  the  event  of  the  excellent  promi- 
fes that  v/ere  made  to  Ifrael,  by  way  of  anticipation  of  feme  objec- 
tion that  might  be  made.  How  fhall  all  this  be  done  .?  Why  Chrift 
the  governor  hath  engaged  for  all  that  either  God  calls  for  from 
you,  or  that  he  promifes  to  you.    He  is  one  that  Jhall  not  fail  nor  be 
dfcouraged,  till  he  hath  fet  judgment  in  the  earth,  Ifa.  42.  4.  Thus  all 
the  promifes  come  to  us  in  Chrift  -,  they  come  from  God  thro'  him, 
and  fhould  lead  us  up  to  him,  in  whom  they  are  all  Tea  and  Amen. 
They  are  rivulets  that  fweetly  flow  and  run  forth  from  the  cc.an  ro 
the  city  of  God,  to  the  houfe  of  the  mourner,  to  the  field  of  the  vvi- 
thered,  to  the  habitation  of  the  hungry  and  thiril:y,yca,tothe  grave 
of  the  dry  bonts,to  make  the  dry  landfprings  of  water. and  to  make  the. 

wildcrnefs 


544  '^^^^    beft    BoJ^n, 

wihIoKefs  to  bJnJom  as  the  rofe.     What  thefe  excellent  promifes 
.are,  that  tlius  run  forth,  you  may  fee  in  the  preceeding  part  of  the 
<:hapter;  for  example,  ver.  17.  tho'  -the  wound  Teem  incurable, 
•God  will  make  a  cure  for  it ;  and  tho'  you  be  call  ofF  at  ail  hands, 
and  cafl  out  at  every  door,  and  none  feek  after  thee,  yet  I'll  feek 
thee  out;  and  tho'  deferted  and  defpifed  of  thefe  that  are  about 
thee,  yet  I'll  put  honour  upon  thee,  yea,  I'll  glorify  thee,  andthou 
jhalt  not  be  fmall,  as  it  is  ver.  ig.  And  the  fum  of  all  the  promifes  is 
"jer.  22.  Tc  jballbc  my  people,  and  I  ■will  be  your  God ;  I'll  work  in  you 
all  that  you  want,  that  is,  Im  flmllbe  my  people ;  and  I'll  be  to  you 
all  that  you  need,  thatis,  I  will  b^  your  God.     O  that  we  could  take 
jioldof  this  promife!  It  is  as  much  as  to  fay,  Fll  make  you  Z^o/y,  and 
what  I  would  have  you  to  be^foryePjallbe  my  people ;  and  I'd  make 
you.happy,  for  I  will  be  your  God.     O,  but  upon  what  confideration, 
or  on  what  account  will  he  do  all  this  ?  My  text  opens  the  ground, 
fur  who  is  this  that,  &c.  Why  will  he  dofo  much  kindnefs  toany 
poor  worm  of  Adam's  houfe  ?  Why,  becaufe  Chrift,  as  mediator, 
hath  engaged  his  heart  to  approach  unto  God  in  their  Jiead,  to  do  all  that 
was  requifite  for  making  a  vent  to  this  kindnefs  and  favour  of  God 
towards  man.     I  know  that  fome  take  the  words  to  be  fpoken  of 
the  people  of  God  their  drawing  near  by  faith, and  in  point  of  duty 
engaging  themfelves  to  approach  to  him  through  his  grace.  This 
isacoijfequent  that  follows  upon  the  other,  and  therefore  I  fliall 
not  exclude  it  from  its  own  place  in  the  application  of  this  fubjeil", 
if  the  Lord  will.     But,  with  the  beft  interpreters  that  I  have  {"Qen, 
I  apprehend  it  is  fpoken  of  Chrift,  holding  out  his  undertaking  for 
an  elc£l  world  in  the  covenant  of  redemption  or  grace,  and  be- 
coming our  furety,  engaging  himfelf  to  the  Father  for  us,  in  the 
view  of  our  having  ruined  ourfelves,  and  broke  our  credit  with 
God.     The  firfl  v^^^?h,  our  natural  and  federal  head  in  the  cove- 
nant of  works,  broke  the  covenant,  and  violated  the  engagement 
that  he  made  of  approaching  to  God,  with  his  perfedt  perfonai 
obedience  ,•  and  fo  he,  and  we  in  him, loft  all  our  power  with  God, 
i3ut,  behold,  the  fecond  Jdam  having  his  heart  filled  and  fraught- 
ed  with  love  to  a  company  of  finful  miferable  worms,  fuch  as  are 
here  prcfent,  h-e  undertakes  the  engagement  ih^t  yJdam  brake ;■ 
And  he  being  a  perfon  of  entire  credit,  the  bargain  was  agreed  to, 
and  God  ifllies  out  all  biefTngs  on  his  account :  For  vobo  is  this  that 
engaged  his  heart  ? 

In  the  words  you  may  obferve,  (  i . )  The  proper  work  and  office 
of  our  Lord  Jefus  as  mediator,  u/s.  to  approach  unto  Go^,and  that  for 
■lis,  and  in  our  room  and  ftead,  as  the  high  pried  of  our  profeffion. 
ihc  pnejls  are /aid  to  dravi  near  to  God,  Lev,  10.  3.  and  21. 17, 18. 

h 


or    fureji    Engagement.  545 

It  faid  faid,  Exod.  20.  21.  ih^it  Mofes  drew  near  unto  the  thick  dark- 
nefs,  'where  God  was.  SodidChrift,  our  great  Mofes,  draw  near 
and  approach  unto  God.  (  2. )  Obferve,  in  the  words,  his  cordial 
compliance  with  this  work;  He  engaged  his  heart  to  it,  he  received  a 
commandment  of  the  Father,  who  caufed  him  to  approach,  he  being 
the  original  caufe  and  rpring,as  the  conne6ling  particle  {for )  does 
fhew;  For  who  is  this  that  does  approach"^  Could  any  do  it  without 
me  ?.  No,  the  Father  was  firfl;  at  work ;  but  Chrifl  was  as  willing  to 
the  work  as  his  Father  was  to  employ  him :  He  engaged  his  hearc 
to  it,  that  is,  he  bound  and  obliged  himfelf  to  it  ,•  he  undertook  for 
his  heart,  as  feme  read  it ;  he  undertook  for  his  foul,  that  in  the f id- 
nefs  if  time  it  jloouJd  be  made  an  offering  for  Jin :  His  own  voluntary 
compliance  with  his  Father's  will,  and  his  compaflion  to  fallen 
man,  engaged  him ;  and  he  was  hearty  and  refolute,  free  and 
cheerful  in  it,and  made  nothing  of  the  difficulties  that  ftood  in  the 
way.  (  3. )  You  have  here  the  Jingnlarky  ofthisfaSt,  and  the  won' 
derfulnefs  o[  it,  exprelTed  in  thequeflion,  fVhois  this  that  engaged 
his  heart  to  approach  unto  me  ?  It  points  out  the  greatnefs  of  the  per- 
fon,the  admirable  nature  of  the  work  he  effays.  Chrifl  is  in  all  this 
matter  truly  wonderful;  and  when  it  is  a  God  thatexprelTesitin 
this  manner,  wemav  well  ask  it  with  admiration,  IVho  is  this  that 
engaged  his  heart  tofuch  an  undertaking  ?  And  then,  (  4.  )  You  have 
the  divi?ie  tejlimony  d.nnexQd  to  the  whole,  in  thofe  words  y^/f/;  f/;^ 
Lord.  Here  is  a  noble  ground  (or  faith,  even  the  teftimony  of  the 
God  of  truth :  Let  the  mouth  of  unbelief  be  flopt,  for  the  mouth 
of  the  Lord  hath  fpoken  it.  God's  teftimony  is  our  fectirity,  and 
we  need  no  better  than  the  word  of  a  God  teftifying  concerning 
his  eternal  fon.  PFho  is  this  that  engaged  his  heart  to  approach  unta 
me?  faith  the  Lord. 

OBSERVE,  That  our  Lord  Jefiis  Chrifl,  the  eternal  Son  of  God,  cor- 
dially and  willingly  engaged  himfelf  to  approach  unto  God  in  the  work 
§nd  hufinefs  of  our  redemption. 

I  ihall  endeavour  to  clear  this  do6trine,  and  upon  it  fpeak  to  the 
feveral  parts  of  the  text,  in  the  following  method :  After  that  we 
havecieared  thetruth  of  thedo6lrine,  we  (liall,  i.  Shewwhata 
wonderful  perfon  this  is  that  engaged  his  heart  to  approach  unto 
God;  as  feems  to  be  pointed  out  in  this  queftion,  ^/;o/V  f/^/j-?  2. 
The  nature  of  the  work  that  he  engages  himfelf  in,  while  it  is  an  en- 
gagement to  approach  unto  God.  3.  The  fingularity  of  the  fadt, 
included  in  the  manner  of  the  exprellion,  fVljo  is  this  that  engaged 
bis  heart  to  approach  imto  God  7  4.  Thereafonsof  thedoclrine,*  or, 
why  Chrift  came  under  this  engagement :  Together  with  the  rea- 
sons of  our  faith  concernin.s;  it ;  or,  why  it  is,  that  JEHOA^AH's 
|i  ^^  ^  teftimony 


546'  The    befi     Bond, 

teflimony  is  added  in  thefe  words,  faith  the  Lord.  5.  Draw  feme 
inferences  by  way  of  «j5/?/iVflfiowof  thedoftrine,  astheLordfliali 
pleafe  to  aOifl:. 

Now,  before  I  proceed  to  the  method  here  laid  down,  I  would 
f  .ffer  yoLi  fome  fcriptural  proofs  of  the  doftrine.  That  Chrifl  will- 
ingly engaged  himrelfherein,is  evident,  (  i.  )  From  his  accepting 
ijf  the  work  and'  office,  Pfal  40.  7j  8.  JVhen  facrifice  and  offering 
imddnot,  then  f aid  he,  Lo,  home,  &c.  compared  with  Heb.  10.  $,  6, 
7.  (2.)  From  his  reckoning  it  his  glory  and  honour,  that  he  hath 
taken  this  office  upon  him  at  his  Father's  call ;  as  is  plain  from  that 
exprefllon,//^/'.  5.4,5.  A^o  man  takes  this  honour  to  himfelf,  but  he  that 
is  called  of  God,  as  ims  Aaron  :  So  Chrifl  glorified  not  himfelf,  to  be  made 
m  highpriefl ;  but  he  thatfaid  to  him.  Thou  art  my  fan,  to  day  have  I  be- 
gotten thee  ,•  Thou  art  apriejifor  ever.     (  3..  )  From  his  promifing  to 
depend  on  his  Father  for  his  help  andafTiftancein  the  work,  Ifa. 
49. 5.  Tho'  Ifrael  be  not  gathered,  fays  Chrifl,  yet  floall  I  be  glorious  in 
the  eyes  of  the  Lord,  andmy  God  poall  be  myflrength.  Ifa.  50.  7.  The 
Lord  God  mil  help  me,  therefore  fJjall  I  not  be  confounded;  therefore 
icilll  fetmy  face  like  a  flint,  and  1  know  that  I  [hall  not  be  apjamed. 
Hence  it  was,  that  he  endured  the  crofs,  and  defpifed  the  fhame. 
Jivillput  my  trufi in him,{kys  Chrifl,  Heb.  2. 13.(4.)  From  his pro- 
miling  fubjeftion  to  his  Father's  will,  in  bearing  reproaches,  and 
laying  down  his  life  for  thefe  that  were  given  to  him,  Ifa.  50. 5,  6. 
I  was  not  rebellious,  neither  turned  away  my  back.     1  gave  my  back  to 
t  he  f miters,  and  my  cheeks  to  them  that  plucked  off' the  hair  :  I  hid  not  my 
face  from  fbame  and  fpitting.     And  ^ohn  lo.iy.Ilay  down  my  life, 
and  this  commandment  have  I  received  of  my  Father.     And  (  5. )  Ac- 
cording as  he  promifed,  fo  did  he  accomplifli  the  promife;  his 
heart  was  fet  upon  the  work  in  the  hardefl  part  thereof,  I  have  O' 
haptifm  to  be  baptifedwith,  and  how  am  I  ftraitnedtiUit  be  accompli  Pj- 
ed  ?  And  he  never  was  at  reft  till  he  could  fay,  It  is  finifhed ;  I  have 
glorified  thee  on  earth,  I  have  finifhed  the  work  which  thougavefimeto 
do,  John.  17.  4.  'I  hus  he  fulfilled  the  engagement  he  came  under. 
And  then  (  6.  )  He  expe61:s  the  glory  promifed  to  him,  and  the  ac- 
complillimcnt  of  the  glorious  promife  that  was  made  to  him  upon 
his  fulfilling  liiscngagements,  John.  17.4,  5. 1  have  glorified  thee  on 
the  earth :  Jnd  now,  O  fat  her,  glorify  thou  me  ivith  thine  ownfelf,  with 
the  glory  which  I  had  with  thee  before  the  zvorldwas.     Yea,  he  chal- 
lenges it  as  his  due  every  way,  ver.  24.  Father,  I  will  that  thefe  whom 
thouhiijl  given  me,  be  with  me  where  I  am;  that  they  may  behold  my 
glory  which  thou  hafl  given  me :  For  thou  haft  loved  me  before  the  foun- 
dation (f  the  world.     And  thus  in  all  thefe  things  you  fee  the 
truth  uf  the  dodrine  cleared. 


or    furejl    Engagement.  547 

1  ft  Head.  The  firfl;  thing  I  propofed,  was,  to  iliew  what  a  won- 
derful per/on  this  is,  that  engages  his  heart  to  approach  unto  God ;  as  is 
pointed  out  by  the  qiiellion,  PFho  is  this  ?  There  are  thefe 
following  things  wonderful  in  this  perfon's  engaging. 

Firfly  fVho  is  this  ?  1  anfwer,  who  but  the  eternal  Son  of  the  eter- 
nal Father,  one  God  with  him  and  the  eternal  fpirit,  even  the  king  eternal 
and  immortal^  who  isfaid  to  be  over  all  God  blejjed  for  ever,  Amen^ 
Rom.  9.5.  Amen  fays  the  apoftle,  and  Amen  let  our  hearts  fay  to  it, 
by  putting  the  crown  of  abfolute  divine  fovereignty  and  fupreme 
deity  upon  the  head  of  our  LORD  JESUS  this  day,  in  oppolitioa 
to  the  damnable  error  of  Arianifn,  that  is  like  to  take  deep  root  in 
Britain  and  Ireland^d^nd  fpread  like  a  gangreene,and  eat  like  a  can- 
cer. Whoishe  astohisperfon?  ^^/i'f/;^6'oKo/Go^:  And  who 
is  he  as  to  his  nature  and  effence  .**  He  is  the  fame  in  fub/iance,  equal 
in  power  and  glory  with  the  Father  and  the  Holy  Ghofi.  He  is  God  over 
ullblejjedfor  ever ;  and  curfed  is  the  communicant  that  fhall  not  fay 
Amen.  Under  the  great  feal  of  the  facrament  of  the  Lord's  fup- 
per,  we  make  the  apoftle'sconfeffion  of  faith,  i  John$.  20.  that  if 
any  ask  who  is  this?  We  anfwer.  This  is  the  true  God,  and 
E  fERNAL  LIFE.  This  glorious  engager,the  Lord  Jefus,whofe  deatti 
we  commemorate,  is,  with  refpe6l  to  his  divine  nature,  the  true 
God ;  and  he  hath  upon  his  veflnre  and  upon  his  thigh  written  this  name, 
King  of  Kings,  and  Lord  of  Lords.  This  is  the  eternal  word  that  was 
made  flefli  ,•  he  took  on  him  our  nature,  and  became  man,  that  he 
might  appeafe  God.  The  infinitely  great  quality  of  the  perfon 
does  higtily  commend  his  loving  undertaking  and  engagement. 
But,  Secondly^  Who  is  this  ?  It  is  one,  who,  tho'  he  was  in  the  form 
of  God,  and  thought  it  no  robbery  to  be  equal  with  God,  yet  took  upon  him 
the  formofa  fervant^andwas  made  in  the  Hkencfs  of  men;  and  being 
found  infajkion  as  a  man,  he  humbled  himfelf,  and  became  obedient  unto 
death,  &c.  Phil  2.  6,  7.  8-  It  is  he  who,  tho*  his  generatim  cannot 
b2  declared,  his  goings  forth  having  been  from  of  old,  from  everlajting ; . 
y .it  engaged  to  be  made  f  a  woman,  made  under  the  law,  to  redeem 
them  that  vjcre  under  the  law,  and  lu^j  cut  off  out  of  the  land  of  the  liv- 
ing;. It  is  he  who,  tho'  he  was  the  prince  of  the  kings  of  the  earth.f^  the 
king  of  kings,  yet  enga_a;ed  to  become  a  fervanc  to  fervancs,  and  rC" 
covdingjy  girds  bin  felf  to ferve  them,  and  to  wa/h  their fc^ct,  John  13.. 
4,5.  It  is  he  who,  tho' he  be  admirable  in  his  fjvereignty,  his 
kingdom  being  over  all,  yet  is  matchlcfs  in  his  Cimdefccntion.  Tho' 
he  is  one  that  could  never  have  been  known,  unlefs  he  had  mjde 
himfclf  known  ;  yet  he  hath  fhozvn  himfelf  ?'?  be  une  that  is  mighty  in 
'iaird  and  deed,  faying,/:  is  Lthatjpeakin  ri^hteoufnefs:  mighty  tofave, 
Ifa.  63.  I.    Itishe  who,  tho' he  be  the  only  Son  and  dearly  beluv- 

iN'I  m  2  cd 


i 


548-  The    hefl    Bond, 

ed  of  God,  yet  engages  to  quit  his  Father's  company,  and  bear  his 
wratli  and  indignation.  If  it  had  been  a  fimple  privation  of  his 
Father's  countenance  for  a  little,it  had  been  more  than  all  the  fons 
of  men  were  worth ;  for  he  was  daily  from  eternity  his  father's 
delight, rejoicing  alijoays  before  him,?rov.  8-  30-  But  it  mud  be  more ; 
he  engages  to  take  our  fin  and  guilt  upon  him,  tobearourgriefs, 
and  over  and  above  to  undergo  his  father's  wrath;  infomuchthat 
tho'  the  father's  delight  in  him  was  never  changed  or  altered,  yet 
he  engaged  to  become  fuch  a  ftrange  objedl  of  his  delight,  as  that 
he  fliould  delight  to  bruife  him,  and  take  pleafure  in  making  him  a 
facrifice,  7/^.  53. 10.  It  pleafed  the  Lordto  bruife  him;  he  took  plea- 
fure in  bruifing  him  in  the  mortar  of  his  infinite  vengeance,  till  he 
bruifed  his  blood  out  of  his  heart  and  veins,  and  his  foul  out  of  his 
body ;  for  hefweat  great  drops  of  blood  in  the  garden,  yea,  bled  to  death 
on  the  crofs  and  then  gave  up  theghofl.  Who  is  this  ?  Who  but  he 
who  was  the  pleafant  obje6t  of  God's  infinite  love,  becoming  the 
pleafant  obj  e6l  of  his  infinite  wrath  ?  Ghrifl  was  loved  of  the  Fa- 
ther in  his  dying,  and  for  his  dying  in  our  ftead,-  he  loves  him  in 
himfelf,  and  loves  him  as  a  facrifice  ,•  for  it  was  dijacrificeofafweet- 
fmelling  favour  unto  God,  Eph.  5.  2.  But  O  dear  bought  to  ChriJl 
was  this  love!  '^.fVhoisthis?  Who  but  that  glorious  one,  whom 
we  have  infinitely  difobliged  by  our  fin,  and  had  difengaged  to  do 
us  any  favour,  by  our  revolt  from  him,  by  breaking  our  engage- 
ments in  the  covenant  of  works,  and  by  continual  rebellion  againjl 
him,  and  vexing  his  holy  fpirit,  If  a.  63. 10.  /f7jo  is  this?  Even  he 
whom,  the  party  that  he  engages  for  on  the  one  fide,  does  mod 
loath  anddefpife,'  for  He  is  defpifed  and  rejected  of  men ;  ivehidasit 
'Djere  our  faces  from  him ;  he  was  defpifed^and  ive  efteemedhbn  riot ;  and 
yet  he  engages  for  thefe  that  were  in  aftual  oppoficion  and  enmi- 
ty to  him ;  For,  while  we  were  yet  enemies,  he  engages  for  us ; 
He  died  for  the  ungodly, Rom.  5.  6.  And  God  commends  bis  love  toivardr 
fis,  in  that,  ivhile  we  zvere  yet  jinners,  Chrifl  died  for  us,  verfe  8.  And 
when  we  were  enemies,  we  were  reconciled  to  God  by  the  death  of  his  fouy 
t^r;/^  10.  He  loved  them  that  loathed  him.  Again,  ^..Whois  ibis? 
JFleisonethat  flood  in  rto  need  of  us,  being  infinitely  happy  in 
himfelf,  and  had  lofl:  nothing  tho'  all  mankind  had  periflied  for 
ever  j  and  yet,  before  we  were  nat  happy,  he  would  expofe  him- 
felf tothegreatefi:mirery,  refolving  that  he  would  not  be  happy 
^vilhout  us.  He  would  rather  come  and  endure  the  contradiction  of 
Jinners  againjl  himfelf,  reproach,  blafphemy,  and  all  manner  of  in- 
dignities;  tho'  be -was  rich,  yet  for  our  fake  he  became  poor ;  and  tho" 
he  was  exalted  to  the  highcfi,  yet  he  would  be  humbled  to  the 
lowcfi.  Let  all  the  excellencies  of  heaven  and  earth  be  put  toge- 
ther ; 


or   fiirejt    Engagement.  549 

iher;  let  all  the  perfe6lions  that  ever  the  world  heard  of,  and  in- 
finitely more  ;  let  them  be  all  gathered  together,  and  infinity 
added  to  them,  and  alHhining  inoneperfon,  and  thatisChrill:, 
O  how  rich !  How  glorious !  And  yet  this  perfon  engages  to  die 
for  vile  worms,  whom  he  might  have  trampled  under  his  feetfor 
ever.  5.  JVho  is  this  ?  Why,  he  is  one  that  could  lay  his  hand  upon 
both  parties  that  were  at  variance,  God  and  man  ,•  and  fo  lay  hold 
on  both,and  bring  them  together  in  himfelf,  tho'  at  an  infinite  dif- 
tance  from  one  another,  Col.  i.  20,  21.  He  hath  made  peace  by  the 
hloocl  of  his  crofs,  and  reconciled  heaven  and  earth.  He  is  one,  that  was 
able  not  only  to  remove  the  partition  betwixt  ^ews  and  Gentiles^ 
man  and  man,  but  to  take  down  the  partition- wall  betwixt  God 
and  man,  to  bring  the  finner  to  God,  and  God  to  the  finner,  i  Pet. 
3. 18.  Chriji  hath  once  fiiffcred  for  fin,  the  juft  for  the  iinjufl^  that  he 
viight  bring  its  to  God.  God  is  in  Chrijt  reconciling  the  ixiorld  to  himfelf; 
and  lb  he  is  one  that  brings  both  together,  by  his  almighty  arm; 
This  man  fJjallbe  the  peace;  this  God-man  is  our  peace,  being  a 
friend  to  both  parties :  Being  God,  he  is  fuch  a  friend  to  God,  that 
he  will  let  him  want  nothing  of  his  due,  he  will  give  juftice  every 
farthing,  and  retrieve  the  whole  glory  that  fin  had  defaced ;  and 
being  man,  he  is  fuch  a  friend  to  man, that  he  will  pay  all  our  debt, 
recover  all  our  lofs,  yea,  and  gain  much  more  to  us  than  ever  we 
lofi:.  6.  JVho  is  this  ?  He  is  one,  whofe  name  is  called  -wonderful^ 
Ifa.  9.  6.  But  who  can  tell  the  wonders  of  his  perfon,  the  wonders 
of  hisperfeftions,  the  wonders  of  his  offices,  relations,  appear- 
ances, birth,  life,  death,  rerurre6lion,afcenfionandintercefiion; 
the  wonders  of  his  righteoufnefs,the  wonders  of  his  purchafe,the 
wonders  of  his  love  in  its  heighth  and  depth,  length  and  breadth, 
in  its  eternity,  efficacy  and  confl:ancy  ?  He  is  one  whofe  name  is 
wonderful,  whofe  followers  that  bear  his  name  are  for  figns  and 
wonders,  Ifa.  §.  1 8.  Behold^  land  the  children  which  thou  hafi given  me 
are  for  figns  ami  wonders.  Zcch  .3-8.  Thou  and  thy  fellows  that  fit  be- 
fore thee  are  men  wondered  at ;  and  indeed,  the  more  of  Chrift  they 
have  about  them,  the  more  they  do  become  a  world's  wonder,  as 
Chrifi:  himfelf  was.  Whatflialllfay  ?  Tnne  would  fail  to  fpealc 
of  thefe  things,  and  to  mention  his  wonderful  a6ls,  his  wonderful 
counfels,  his  wonderful  way  upon  the  earth,  and  in  the  hearts  of 
his  people ;  his  wonderful  works  towards  the  children  of  men, 
both  in  judgment  and  mercy  ,•  and  his  wonderful  condu6l  towards, 
his  own  children.  Let  it  fiiffice  that  this  is  he,  whofe  name  is 
and  fiiall  be  called  WONDERFUL. 

2d  Head.   The  fecond  thing  propofed  was  :o  fpeak  of  the«^- 
iure  of  the  ^vork  he  engages  himfelf  in,  while  it  is  faid,  he  engaged 

M  m  3  his 


55<3  T])e    bejl    Bond, 

his  heart  to  approach  unto  God.  The  priefts  under  the  law,  their 
approarhing  unto  God,  did  but  adumbrate  and  fliadow  forth  our 
great  I  Lgh  I'ncft's  approach  unto  God,  in  our  room  and  ftead. 
in  order  to  clear  this  point  then,  in  the  general,  I  premife  thefe 
two  things.  i]1,  All  mankind  were  barr'd  out  from  theprefence 
of  God,  lb  as  they  could  not  approach  to  him  in  their  own  per- 
fons ;  and  that  by  a  threefold  bar.  i .  The  bar  of  a  broken  and 
violacedlaw  or  covenant  of  works.  The  covenant  of  works,  ye 
know,  was,  DO  and  LIVE,  otherwise  yefliall  die:  In  which  cove- 
rant  the  precept  was  DO,  and  the  promifewas  life,  and  the  pe- 
nalty was  DEATH.  Man  by  his  lln  hath  broken  the  precept  of  do- 
ing, forfeited  the  promife  of  life,  and  incurred  the  penalty  of 
death  :  ]>iow,  if  ever  we  approach  to  God  in  mercy,  this  broken 
precept  mud  be  repaired,  this  forfeited  life  mud  be  redeemed, 
this  incurr'd  penalty  mufl:  be  executed,  and  endured.  Here  is  a 
bar  that  neither  men  nor  angels  can  draw  &  take  out  of  the  way, 
inorder  to  our  approach  unto  God.  2.  The  bar  of  God's  injured 
perfeftions,  particularly  God's  infinite  holinefs,  which  ftands  up 
for  the  defence  of  the  precept  of  the  law,  infomuch  that  none  can 
approach  to  a  holy  God,  unlefs  his  hohnefs  be  vindicated  by  a 
pcrfecl  obedience.  Again,  God's  infinite  jujtice,  which  flands  up 
for  the  penalty  or  threatningof  the  law,  infomuch  that  none  can 
approach  to  a  juft  God,unlefs  his  juftice  be  fatisfied  by  a  compleat 
facriiice.  Now,  as  our  natural  want  of  conformity  to  the  law, 
makes  the  holinefsof  God  ftand  in  the  way  of  our  approach  to 
him  ;  fo  our  natural  want  of  ability  to  give  fatisfaftion,  makes  the 
juflice  of  God  to  be  a  bar  againft  our  approach.  O  who  will  draw 
this  bar  of  God's  injured  perfe6lions  !  3.  The  bar  of  natural  en- 
mity and  fin  on  our  part,  Ifa.59.  2.  Tour  iniquities  have  feparated 
betwixt  you  and  your  God,^o  as  we  cannot  approach  to  him.  We  are 
enemies  to  God  by  wicked  works :  This  is  a  bar  that  cannot  be  broken 
but  by  an  Almighty  arm.  Thus,  I  fay,  all  mankind  was  barr'd  out 
from  the  prefence  of  God,  there  was  no  approaching  to  him. 
2dly,  I  premife,  That  the  work  of  him  who  fliall  approach  to  God, 
in  our  (lead,  and  as  our  reprefentative,  mufl  include  the  breaking 
of  thefe  bars.  He  that  will  engage  to  approach  unto  God  as  our 
head,  to  bring  us  back  to  God,  mufl  engage  to  break  thofe  bars  ; 
and  fo,  I.  To  break  the  bar  of  a  violated  covenant  of  works. 
And  accordingly,  Chrift  comes,  and,  by  his  obedience  to  the 
death,  he  magnifies  the  law,  and  makes  it  honourable  :  The  precept 
of  ihe  law,tljat  we  had  broken,  he  mufl  fulfil,  by  obeying  perfeft- 
\y.  The  promife  of  eternal  life,  which  we  had  forfeited,  he  muO: 
recover  by  redeeming  the  forfeiture,  bringing  in  sverlajling  righte- 

oufnefs : 


or    furcft    Engagement.  ^^i 

Biifn^fe:  Thethreatning  and  penalty  of  eternal  death  he  mufl 
endure,  or  the  eqiiivalent,  by  coining  under  the  curfe  of  the  law. 

2.  To  break  the  bar  of  God's  injured  perfe6lions,  by  vindicating 
the  holinefs  of  God,  and  fatisfying  the  juftice  of  God,  that  fo  thefe 
and  the  like  injured  attributes  of  the  divineMajelly  may  not  fland 
in  the  way ;  for,  while  they  do,  there  is  no  approaching  untoGod. 

3.  To  break  the  bar  of  man's  natural  enmity  againfl  God,  other- 
wife  he  that  engages  himfelf  to  approach  unto  God,  cannot 
bring  us  to  God  with  him. 

I'hefe  things  being  premifed,  we  may  the  more  eafily  fee  what 
is  the  work  that  the  Lord  Jefus  engaged  bis  heart  iinto^  in  approach- 
ing unto  God  :  He  comes  to  God  in  our  ftead,  who  could  not 
approach  in  our  own  perfons :  It  is  below  the  majefty  of  a  great 
king  to  treat  and  tranfa6l  immediately  with  a  guilty  rebel  and  trai- 
tor; andfo  it  is  below  themajefty  of  the  great  God,  to  tranfaiSt 
immediately  with  wretched  fmners  :  And  who  then  will  ap- 
proach ?  Therefore  he  tranfa<Sls  immediately  with  Chrill,  a  per- 
Ibn  of  equal  dignity  with  himfelf  as  to  his  divine  nature,  and  a 
perfon  able  to  break  all  thefe  bars,  and  fo  make  an  open  door  for 
himfelf  as  Redeemer,  and  then  for  all  the  redeemed  at  his  back, 
to  approach  unto  God  as  their  eternal  reft  and  happinefs :  And  all 
this  he  does,  by  fulfilling  the  broken  law ;  for  he  came  to  fulfil  all 
rigbteoufnefs ;  by  fatisfying  God's  injured  perfeftions,  infomucli 
that  God  is  well pleafed  for  his  right eoifnefs  fake ;  and  by  deflroy ing 
man's  natural  enmity,  infomuch  that  they  are  reconciled  to  God  by 
the  death  cf  his  Son. 

But,  more  particularly,  I  would  fliow  here,  (t.),  l^hat  engage- 
ments Chrift  came  under.  (2.)  PFlmt  approach  did  he  make  to  God 
under  thefe  engagements.  (3 .)  Under  -ivhat  confiderations  are  we  to 
view  the  God  to  whom  be  engages  to  approach,  (4.)  •  In  whujtati- 
on  did  he  engage  to  approach  unto  God.  FiVy?,  What  engage- 
ments did  Chriit  come  under,  when  he  engaged  himfelf  to  approash 
unto  this  God  ?  fie  came  under  engagements  about  the  whole  work 
of  our  redemption.  And,  ift,  He  engaged  to  put  himfelf  in  the 
form  of  a  fervafit, by  taking  on  him  our  nature,  and  taking  our  place 
in  law,  that  fo  the  law  might  reach  him  in  the  {lead  of  the  guilty 
linner,-  otherwjfe  the  law-curfe  due  to  us  could  never  have  reach- 
ed him.  Now,  to  this  engagement  belong  feveral  things,  which 
Khali  ihortly  deliver  in  fomany  fcriptural  exprelfions.  He  en- 
gaged to  be  made  of  a  woman,  made  under  the  law,  to  redeem  them  that 
were  under  the  law.  He  engaged,  even //^  who  knew  nofm.to  be 
male  fin  for  us,  that  we  might  be  made  the  right  eoujnefs  of  God  in  him. 
And  thus,  '2,dlyt  He  engaged  to  fatisfy,  not  only  the  law,  in  all  its 

M  m  4  commands 


^^2  ^^^"     11)6    bejl    Bond, 

commands  and  demands,  but  alfo  all  the  injured  attribtices  of  tht 
Divine  Mnjcfty,  by  bringing  in  everlafling  righteoufnefs :  He  enga- 
ged to  gi'-oc ' him] elf  a  facrifice,  and  to  give  his  foul  an  offering  for  Jin, 
and  to  give  bis  life  a  ranfom  for  many :  He  engaged  to  inake  peace  by 
■f/ie  blood  of  his  crofs,  and  fo  to  repair  the  breach  betwixt  God  and 
man, making  way  by  his  blood  to  the  holy  of  holies, thdi  we  might  have 
boldncfs  to  enter  into  the  holiejl  by  the  blood  of  Jefus,  by  a  ne-w  and  liv- 
ing way,  confecrate  to  tis  through  the  vail,  that  is  to  fay  hisfle/h,  that 
we  might  come  again  to  God  with  full  ajjwance  of  faith.  And  in 
order  to  this,  ^dly,  He  engaged  to  redeem  by  power  as  well  as  by- 
price,  and  to  jnake  a  willing  people  in  the  day  of  his  power ;  and  that 
having  bruifed  the  head  of  the  fer pent,  and  dejiroyed  the  works  of  the  de^ 
vilyhe  JJjould  bring  forth  his  prif oners  aut  of  the  pit  wherein  there  was 
no  water ;  he  engaged  to  lead  captivity  captive,  to  take  the  prey  from 
the  mighty,  that  the  lawful  captive  might  be  delivered,  Ifa.  49.  24,  25,, 
and  foto  reflrore  thelofl  image  of  God  upon  man,  and  to  make 
them  partakers  of  the  divine  nature.  And  thus,  4.thly,  He  enga- 
ged not  only  to  deflroy  fm  and  condemn  it  in  the  iiefli,  becaufe  it 
tended  to  deftroy  God's  law,  to  darken  his  glory,  and  to  ftrike  at 
his  being,  as  well  as  to  ruin  the  finner ;  but  alio  to  defiroy  death',  and 
bring  life  and  immortality  to  light :  He  engaged  to  come,  that  we 
might  have  life,  and  that  we  migirt  have  it  more  abundantly  :  And 
in  all  thefe  Chrift  becomes  engaged  to  the  Father  for  our  debt, 
for  our  duty,  and  for  our  fafety.  And  as  he  became  engaged 
to  God  for  us,  fo  he  became  engaged  to  us  for  God ;  that  having 
engaged  to  God  for  our  debt,  we  fhould  be  juftified  ;  having 
engaged  for  our  duty,  we  fliould  be  fanftified,  and  that  having 
engaged  for  our  fafety,  we  (liould  be  glorified,  and  fafely 
brought  to  heaven,  to  be  for  ever  with  the  Lord.  i.  He  en- 
gaged for  our  debt,  that  it  fliould  be  paid  every  farthir/g  to  the  lit- 
termojl  that  the  infinite  holinefs  of  God  could  command  in  the 
precept  of  the  law,  and  to  the  uttermofl  that  the  infinite  Juftice 
of  God  could  demand  in  the  threatningof  thelaw;  aad  ^ohe  is 
able  to  fave  to  the  uttermoft,  becaufe  he  ever  lives  to  make  interceffion 
upon  the  ground  of  that  compleat  payment  th^the  made  by  his  0- 
bedience  unto  death.  And  here  {lands  thegroundof  our  juftificati- 
on  beforeGod ;  this  ground  he  engaged  toGod  for  us  to  lay  down, 
and  upon  this  ground  he  engages  to  us  that  we  fliall  be  juftified, 
fay  i  n  g,  /ly///  be  merciful  to  their  imrightcoufnefs,  their  fins  and  iniqui- 
ties will  I  remember  no  more.  2.  He  engaged  not  only  for  our  debt, 
but  for  our  duty;  having  engaged  to  God  to  make  a  purchafe  of 
■all  grace  and  holinefs  for  us,he  engages  in  his  promife  to  us,  to  give 
us  the  new  heart  and  thenew  fpirit,  to  make  us  knoivthe  Lord,  and  to 

pit 


i 


or    fureft    Engagement.  553 

put  his  Jpirit  ivith'in  us,  and  caufe  us  to  zvalk  in  his  fiatutes ;  to  put  his 
fear  in  our  hearts^  that  i^e  flmll  not  depart  from  him ;  andconfequenc- 
Jy  that  we  ihall  not  fin  the  fin  unto  death,  nor  live  and  die  under  the 
power  of  fin;  ?indiha.t  fin  /ball  not  have  a  final  dominion  oi;erus  ; 
but  that  the  law  of  thefpirit  of  life  in  Chrijl  Jefus  jhallfree  us  from  the 
law  of  fin  and  death.  And  in  confequence  of  thefe  two  en.2;age- 
mencs  for  debt  and  for  duty.  3.  He  a'fo  engages  for  our /(/^ry, 
faying  to  the  Faiher,  I  give  them  eternal  life,  and  they  fJjall  never pe- 
rijh ;  neither  fijall  any  pluck  them  out  of  my  /;aKc/John  10.  28.  I  le  en- 
gages to  the  Father,  that  of  all  that  be  hath  given  hiniy  hefJjall  lofe  no- 
thing, hut  jhall  raife  it  up  again  at  the  lafl  day ;  and  that  they  fijall  all 
he  with  him  where  he  is,  to  behold  his  glory.  And  hence  ifllie  all  the 
promifes  wherein  alfo  he  engages  to  us  forGod,fuch  ^s,that  he  will 
fave  us  from  falling,  and  prefent  us  fault  lefs  before  the  pre  fence  of  his 
glory  with  exceeding  joy ;  and  that  though  we  may  be  fometimes 
carried  captive  of  our  enemies  by  conftrairht,  yet  that  we  lliall  o- 
vercome  by  the  blood  of  the  Lamb,  and  fit  with  him  on  bis  throne, 
even  as  he  overcame,  andisfet  down  with  his  Father  on  his  throne :  And 
that  no  crofs  ihall  come,  but  what  lliall  be  for  our  advantage  in 
the  end,  whatever  for  the  prefent  it  feem  to  be  to  our  fenfe ;  but 
ihatfl//  thijigs  pjall  work  together  for  our  good  who  love  him, and  are 
the  called  according  to  his  purpofe. 

I'his  leads  to  a  queflion,  IVhy,  fay  you,  who  may  expect  afJ:are  of 
this  engagement  of  Chrifi  ?  Does  he  engage  in  behalf  of  us  all  ?  I  ani- 
wer,in  fuchamanneras  concerns  all  that  hearme,  that  he  en  ga- 
ged in  behalf  of  ^//  that  were  given  him  of  the  Father ;  and  chat  none 
ofall  that  hear  this  gofpel  may  look  upon  themfelves  as  {hut  out, 
he  expreflcs  it  thus,  J'oh.6.27.  All  that  the  Father  hath  given  mefljall 
come  to  me,^  him  that  cometh  to  me  I  will  in  no  ivife  cafe  out.  And  con- 
fequently  he  engages  in  behalf  of  all  that  ihall  not  exclude  them- 
felves from  the  benefit  of  this  glorious  engagement  by  their  final 
unbelief,  in  rejetling  this  Chrifi,  and  refufing  to  be  faved  on  thefe 
terms  which  Chrifl:  engaged  to  fulfiK  And  fo  the  door  is  open  to 
you  all,  to  put  in  for  a  full  fliare  ofall  that  Chrift  hath  engaged  to 
do ;  efpecially  if  you  think  that  your  own  perfonal  bonds  and  en- 
gagements, vows,  promifes  and  covenants,  are  not  fo  good  and 
fufhcient  asChrill's  perfonal  engagement  in  your  ftead :  Think 
you  fo,  my  friends  ?  O  then,  here  is  a  good  bargain  for  you ;  you 
that  have  no  m.cnevto  pay  your  debt,  no  grace  to  perform  your 
duty,  no  flrengch  to  fecure  your  fafety,0  here  is  a  Chrift  engaging 
•to  God  for  your  debt,  your  duty  and  your  fafety ;  O  let  your  heart 
fay  with  application,  ylmcn,  it  is  a  good  bargain  for  mc  ,•  and  if  fo,5*«i|i« 
God  hath  beforehan;4  faid  /Ivien,  fo  let  it  be.  In  a  word,ihe  fum  of 

Chrift's 


^^^  TJje    beft    Bond, 

Chrift's  engagement,  that  he  came  under  in  his  approach  to  God, 
was,  to  fulfil  God's  law,  to  vindicate  his  holinefs,  to  fatisfy  his  juf- 
tice'  to  bear  his  wrath  in  oar  ftead,  and  to  be  made fm for  iis,  and  fo 
tohQmadeacitrfeforiis,iCor.5.lafi.  GaL^.i^.  He  engaged  to  be 
made  a  facrifice,  a  ranfom,  a  propitiation  for  us,  and  to  be  all  that 
the  glory  of  God's  perfe6lions  in  the  matter  of  our  falvation  re- 
quired.     'I'hHs  he  engaged  himfelf  to  approach  unto  God. 

Secondly,  What  approach  did  he  make  to  God  under  thefe  engage- 
ments "?  In  Ihorr,  (i.)  It  was  a  w^^r  approach,  by  God's  own  allow- 
ance and  appointment.  See  the  context,  Iimlicaufe  him  to  draw 
near,  and  he  fjall approach  to  me.  We  behoved  to  have  ftood  at  an 
infinite  diftance  from  God  to  all  eternity,  had  not  Chrid:  been  al- 
lowed to  come  near  in  our  (lead.  But  behold,  he  made  a  near  ap- 
proach under  the  Ihadow  of  lawful  authority;  his  Father  autho- 
rized him  therein,  and  caufed  him  to  approach :  God  the  Father  is 
the  primary  caufe  of  our  falvation.  This  commandment,  faysChrifr, 
have  I  received  of  my  Father,  Joh.  i  o.  1 5.  It  is  his  Father  s  imll  that  he 
came  to  do,PfaL  4.0.  S^  And  how  near  Chrift  approaches  to  God  in 
our  ftead,  under  this  authority,  allowance  and  command,  who  can 
tell  among  men  or  angels  ?  For  he  came  fo  near,  as  to  lay  his  hand 
upon  God ;  yea,to  take  God  and  all  his  glorious  perfe6lions,  all  his 
feemingly  jarring  attributes  in  his  arms,  as  it  were,  and  reconcile 
them  one  to  another,  and  bind  them  together  with  the  band  of  in- 
finite amity  and  harmony,  to  the  highefl:  glory  of  each  of  them,  in 
the  matter  of  our  falvation :  And  hence,  upon  this  near  approach, 
it  wasfdid,  mercy  and  truth  are  met  together,  righteoufnefs  andpeace 
have  kijfed  each  other.  Therefore,  (  2.  )  It  was  a  hold  approach  by 
God's  own  ailiftance,  as  well  as  near  by  his  allowance.  This  is  e- 
vident  alfo  in  the  text,  /  will  caufe  him  to  draw  near ;  and  who  is  this 
that  engaged  his  heart  to  approach  unto  me  V  faith  the  Lord.  It  was  a 
bold  and  couragious  approach  indeed;  but  it  was  by  his  Father's 
help  and  affiftance,  Ifa.  50.  7.  The  Lord  Godivillhelp  me,  therefore 
[ball  I  not  be  confounded ;  yea,  therefore  have  Ifet  my  face  like  a  flint. 
It  wasfuch  a  bold  adventure,  as  none  could  have  made  but  him- 
felf. And  yet,  (  3. )  ^"^  was  an  humble  approach :  For,  tho'  he  was 
in  the  form  of  God,  and  thought  it  no  robbery  to  be  equal  zmth  God,  yet  he 
humbled  himfelf ,  andtookuponhimthe  formofa  fervant,  Philip.  2.  8.' 
lie  became  his  Father's  humble  fervant  in  the  work  of  our  re- 
demption ,•  Behold  my  fervant  whom  I  uphold.  He  ferved  him  in  a 
flatc  of  humiliation, from  the  time  of  his  incarnation  to  the  time  of 
Ins  exaltation.  He  was  meek  and  lozvly,  while  he  offered  his  hum- 
ble Icivice  to  God  for  our  fake,  and  his  humble  fervice  to  us  for  : 
<'jod's  fake,  Hooding  dow  nio  wa/h  our  feet,  to.  wzjh  our  hearts,  to 

wa/J? 
i 


or    fur  eft    Engagement,  ^^^ 

"joaftour  confciences,  to  wa/J:)  our  fouls  in  his  own  blood,  Hiying,  If  I 
wajh  thee  not,  thou  haft  no  part  in  me.  I  lis  approach  to  God  was  an 
humble  and  reverential  approach,  with  holy  filial  fear  and  rej^ard 
C)f  his  Father  ;  therefore  it  is  faid,  Heb.  5.  7.  that  in  the  days  of  his 
ftejh,  he  offered  up  prayers  and  fupplications,  iviibftrong  cr\infr  and 
tears,  to  him  that  zvas  able  tofave  him  from  death,  and  was  heard  in  that 
he  feared.  How  humbly  did  he  cry  to  his  Father  in  the  garden, 
when  he  f^id, Fat  her,  if  it  be  thy  will,  let  this  cup  pafs  from  me  ;  never- 
thelefs,  not  my  will,  but  thine  be  done:  Now  is  my  foul  troubled,  and 
'what  Jhall  I  fay  ?  Father,  fave  me  from  this  hour ;  but  for  this  caufe 
came  I  to  this  hour :  Father,  glorify  thy  name.  Ic  was  in  the  faddell 
earned:,  and  deepeft  humility,  that  he  approached  to  his  Father  in 
this  work.  (  4-  )  ^^  ^^^  ^  folemn  approach.  H^ho  is  this  that  en- 
gaged his  heart  to  approach  to  me  ?  It  is  I,  fays  Chrifb  ,*  and  he  fays  it 
with  a  folemnity,  Lo  Icome,  Pfal.  40. 7.  Lo  /come,  in  the  volume 
of  thy  book  it  is  written  of  me,  I  delight  to  do  thy  will,  O  my  God. 
Lo  I  come ;  as  if  he  had  faid,  let  heaven  and  earth  be  witneffes  to 
this  approach  of  mine ;  let  God  and  all  the  creatures  of  God  atteft 
it ;  for  1  am  not  afliamed  of  this  work  which  the  Father  hath  gi- 
ven me  to  do.  Lolcome.  Otherchara6lersof  this  approach  may 
fall  in  upon  the  next  general  head :  Therefore  I  go  to  the  nexc 
particular  here  premifed,  which  will  alfo  further  illuftrate  the 
nature  of  this  approach 

Thirdly,  Under  what  confideration  are  we  to  view  the  God  to 
whom  he  approached  ?  Who  is  this  that  engaged  his  heart  to  approach 
untoME^^  What  ME?  It  is  to  me,  fays  Jehovah.  And  here  we 
would  confider  the  God  to  whom  he  approached  in  ourftead,  in 
thefe  following  refpefts.  (i.)  He  engaged  to  approach  unto 
God  as  an  ahfolute  God.  Chrift  the  fecond  pcrfon  of  the  adorable 
Trinity  pc/yowrt/Zj'conridered, engaged  in  our  name  to  approach  to 
God,  Father,  Son  and  Holy  Ghofl;  eftentially  confidercd,  to  ap- 
proach to  the  throne  of  infinite  Majeity.  We  have  to  do  with  a 
God  in  Chrifl,  in  all  our  approaches;  and  may  not  approach  to  a 
God  out  of  Chrill,  otherwife  we  would  be  confounded :  But 
Chrifl  had  to  do  with  a  God  by  himfelf.  Chrift  is  mediator  be- 
twixt God  and  man,  but  there  was  no  mediator  betwixt  God  and 
Chrill ;  Chrift  nuift  approacl^^  as  well  as  he  could,  to  God  himfelf 
immediately,  that  we  thro'  his  mediation  might  have  acrefs  to 
(k)d.  It  was  a  fiiy  ing  of  Luther's,  Nolo  Deum  abfulutum.  Lord  de- 
liver me  from  an  abfoluteGod,aGod  out  of  Chrift  ;>  for  as  he  is 
terrible  to  finners,fo,  in  himfelf  conlldered,  he  dwells  in  light  to 
'xhich  no  man  can  approach,  i  Tim.  6.  16.  But  this  inacccffible  be- 
ingistheGod  to  whom  Chrifl  did  approach.     (2.)  He  engaged 

to 


^^6  The    befi    Bond,      "* 

to  approach  unto  God  as  ^commanding  God,  commanding  perfetl 
obedience  according  to  the  tenor  of  the  covenant  of  works,  com- 
manding perfe6l  obedience  in  man's  own  perfon  as  the  condition 
of  life:  And  now,  feeing,  in  the  covenant  of  grace,  a  change  of 
perfons  is  allowed,  but  no  change  of  the  term-s  or  conditions,  but 
that  our  holy  God  will  ftill  be  a  commanding  God,  Chrifl:  accepts 
of  the  terms,  and  engages  to  fulfil  the  condition  of  life,  be  the 
command  what  it  will.  Lo,  I  come  to  do  thy  mil.  Father,  what  is 
thy  command  ?  I  come  to  thee  as  a  commanding  God,a  law-giver, 
to  obey  thy  law ;  yea,  thy  law  is  within  ?ny  heart ;  or,  as  it  is  in  the 
Hebrew,  it  is  in  the  midjl  of  my  bowels.  None  that  had  any  blemilh 
was  to  approach  or  come  near  unto  God,  Lev.  21.  21.  If  there  had 
been  any  blemifli  in  the  perfon  or  righteoufnefs  of  Chrifl:,he  could 
not  have  approached  to  an  infinitely  holy  and  commanding  God ; 
and  his  coming  to  God  under  this  coniideration,  is  juft  his  coming 
under  the  law,  or  under  the  command  in  our  (lead.  (  3.  )  He  en- 
gaged to  approach  unto  God  as  a  threatniug  God,  threatning  death 
and  wrath  to  the  tranfgrelTors  of  his  command,  and  faying,  as  Lev. 
10.  3. 1  will  be  fan&ified  by  all  that  approach  or  come  nigh  unto  me;! 
will  either  be  fanftifiedby  them,  orfanftified  upon  them:  And 
thus  he  had  God  to  deal  with,  not  only  as  a  commander  and  law- 
giver requiring  obedience,  but  as  a  judge  requiring  fatisfaftion 
when  the  law  is  broken.  He  approaches  to  God,  not  only  as  God 
of  infinite  holinefs,  whofe  command  mud  be  obeyed ;  but  as  God 
of  infinite  jufiicOjwhofe  threatning  mud  be  executed :  And  there- 
fore, he  coming  to  God  in  the  ftead  of  thefe  that  had  broken  the 
command,  and  incurred  the  threatning,  it  mull  follow  ,that,  (  4. ) 
He  engaged  to  approach  to  God  as  an  angry  God,  an  offended  deity, 
and  an  avenger  of  blood :  The  Lord  laid  on  him  the  iniquity  of  us  alb; 
and  under  this  load  of  fin  and  guilt  he  approaches  to  the  God,  that 
was  to  take  vengeance  upon  fin  in  his  perfon,  and  all  the  venge- 
ance that  fin  deferved :  He  engaged  to  approach  to  God  as  a  dif- 
pleafed  and  incenfed  God,  that  he  might  pleafe  him  by  his  obedi- 
ence,and  pacify  him  by  his  fatisfa6lion.  He  engaged  to  approach 
to  that  God,  who  is  a  confuming  fire  to  finners  ,•  and,  taking  their 
fins  along  with  him,  he  goes  into  the  very  midft  of  that  devouring 
fire,  which  would  have  devoured  and  destroyed  the  finner  himfelf 
eternally,  that  he  might  quench  the  iiame  of  that  fire  with  his 
blood,  tho'  he  was  burnt  to  death  in  the  caufe,  that  we  might  not 
burn  for  ever  in  hell.  What  is  hell  but  the  fire  of  God's  wrath  ? 
It  IS  jud  God  himfelf  as  a  confuming  fire,  that  is  the  hell  of  hell.  It 
jvasthe  lamentable  moan  of  a  man  upon  his  death-bed  once,  tVg 
bavefomc  in  this  life  that  will  goto  a  quire  for  us,  fome  that  will  fay 

viafs 


*or    fur  eft    ENGAGEMENt.  SSI 

mafs  for  us,  feme  that  mil  plow  for  us,  and  fume  that  mil  pray  for  us ; 
hut  O  where  is  there  one  that  will  go  to  hell  for  us !  But  behold,  here  is 
one  that  engaged  his  heart  to  approach  to  God  as  a  confuming 
fire,  and  fo  to  go  to  hell,  and  quench  the  fire  of  it  for  us ;  yea,  and 
drink  off  the  cup  of  God's  red-hot  boiling  vengeance  to  the  bot- 
tom.    P^orhe  engaged  to  approach  to  God  as  a  God  of  terrible 
majefty,  being  content  that  infinite  juflicefliouldaft  upon  him  a 
tragedy  of  blood  and  wounds,  that  our  falvation  might  be  obtain- 
ed without  any  detriment  to  divine  juftice,  and  to  the  higheft  glo- 
ry of  all  the  other  divine  perfe6lions.     When  Chrifl  approached 
to  God  as  an  ahfolute  God,  he  came  near,  as  it  were,  to  the  feat  of 
his  majefty,  to  prefent  himfelf  in  our  ftead  ;  when  he  approached 
to  God  as  a  commanding  God,he  came  near,  as  it  were,  to  the  throne 
of  his  holinefs,  and  there  he  was  an  obedient  fubjeft  in  our  flead  ; 
when  he  approached  to  God  as  a  threatning  God,  then  he  came 
near,as  it  were,  to  his  bench  of  judgment,  and  there  he  was  a  con- 
demned pannel  at  the  bar  in  our  flead ;  and  when  he  approached 
to  God  as  an  avgry  and  offended  God,  then  he  came  near,  as  it  were, 
to  the  tribunal  of  juflice,  the  fiery  tribunal  of  his  indignation, 
and  there  the  fentence  v/as  executed  upon  him,  while  he  gave 
himfelf  to  incenfed  juftice  in  our  ftead.    Now,  Chrift  having  thus 
approached  to  God  according  to  his  engagement, the  God  to  whom 
he  approached  is  fo  well  pleafed  with  this  approach  of  his,  that 
now,  by  an  adlpafl:  at  the  fame  tribunal  of  juftice  where  he  was 
folemnly  condemned  to  death  in  our  room  and  ftead,  he  is  as  fo- 
lemnly  juftified  andabfolvedin  our  ftead;  therefore  he  is  faid  to 
be  jujlifiedin  the  fpirit,  i  Tim.  3. 16.  andChrift  himfelf  fays,  He  is 
near  that  jnftifies  me.  Ifa.50. 8.  And  therefore  the  Lord  is  well  pleafed 
for  his  righteoufncfs-fake :  And  when  the  fpirit  of  Chrift  convinces 
of  righteoufnef'^,  he  will  demonftrate  this  from  that  argument, 
that  Chrift  hath  gone  to  his  Father,  ^ohn  16.  10.  And  now  the  ap- 
proach that  he  makes  to  God,  is  to  a  God  zvhom  he  hath  pleafed  D.v,d  paci- 
fied in  our  behalf,  whofe  majefty  he  hath  allayed,  whofe  command 
he  hath  fulfilled,  whofe  threatning  hehath  fuflaincd,  Rud  whofe  wrath 
he  hath  endured,  and  for  whofe  loijing-kindnef  hehath  made  a  vent  y 
and  accordingly  it  is  vented  by  an  audible  voice  from  heaven, fay- 
ing, This  is  my  beloved  Son  in  whom  I  am  well  pleafed.     Whatever 
approach  now  it  is  that  Chrift  makes  unto  God,  as  an  advocate  at 
the  P'ather's  right-hand,  it  is  in  the  virtue  and  value  of  that  engag- 
ed approach  that  I  have  mentioned ;  and  fo  it  is  now  to  a  God 
whotn  he  hath  pleafed  and  pacified  ;  And  whatever  approach  we  make 
toGodinhim,  Itistoa  God  reconciled  in  him,  Rom.  5.  10.  Th  12s  you 
fee  under  what  confiderations  we  are  to  view  the  God  to  whom 
Chrift  did  engage  to  approach.  And  who  is  shis,  (Sec.  Fourthly, 


558  The    beft    Bond, 

Fourthly,  In  what  Jlatlon  did  he  engage  to  approach  unto  God  ? 

1.  He  engaged  to  approach  unto  God  in  the  itationof  a/amj-; 
therefore  he  is  called  the  J'urety  of  the  better  tcflament :  A  furecy  fc  r 
God  to  us,  that  all  that  he  hath  promijed  in  his  word  (liall  be  made 
good,  [or  in  him  are  all  the  promifes  Tea  and  Amen,  ^nd  he  is  engaged 
to  fee  them  accompliflied  ;  Alio  as^furety  for  us  to  God,  having 
given  iiis  hand  to  his  Father^  that  all  our  debt  fliould  be  paid. 
Chrift  fays  to  his  Father,  in  a  manner,  as  PauHYid  to  Philemon  con- 
concerning  0;7fy?/;iz/J-,  Phi).  1 8, 19.  If  he  hath  wronged  thee,  orowetb 
thee  ought,  put  that  on  mine  account ;  IF^ul  have  written  it  with  mine 
own  hand,  I  -will  repay  it.  So  lay s  Chrifl,  fince  thefe  poorfinners  have 
wronged  thee,  0  Father,  by  their  fin,  and  owe  thee  an  infinite  fiim,  a  debt 
of  obedience  and  fatisf action,  put  it  on  mine  account ;  I  Jefus  have  writ- 
ten it  with  mine  own  hand,  I  will  repay  it:  I  give  my  bond  for  it,  fi'h- 
fcribcd  with  my  own  hand ;  Lo  I  come  to  do  it,  in  the  volume  of  thy  bock 
it  is  written  of  me.  And  indeed  he  is  Sifurety  that  gets  all  the  ^H? 
to  pay,  and  d.\\  the  duty  to  perform  for  the  debtor  and  bankrupt. 

2.  He  engaged  to  approach  to  God  in  the  flation  of  a  mediator, 
therefore  called  the  mediator  oj  the  new  covenant :  He  is  fent  of  God 
to  negotiate  a  peace  betwixt  God  and  man  ,•  and  accordingly  he  is 
our  peace,  and  travels  betwixt  the  parties  in  order  to  their  recon- 
ciliation. Fie  is  a  repairer  of  breaches,  and  a  refiorer  of  that  which 
he  took  not  away,  Pfal.  6c).  4.  For,  as  mediator,  herefiores  chat  glory 
to  God  which  he  took  not  away  ;  that  obedience  to  the  law 
which  he  took  not  away;  that  holinefs  to  man  which  he  took  not 
away  ;  that  beauty  and  order  to  the  world  which  he  took  not 
away;  that  agreement  and  concord  betwixt  heaven  and  earth, 
betwixt  man  and  man,  which  he  took  not  away.  3.  He  engaged 
himfelf  to  approach  unto  God  in  the  ftation  of  an  z//HZ'q//2/(.V,  to 
fcrve  him  in  that  ftation  ,•  and  hence  he  is  fo  often  called  the  fent 
of  God.  Chrifl  magnifies  his  office  as  being  the  font  of  God,  John 
4.  34.  My  meat  is  to  do  the  will  of  him  that  fent  me,  and  to  finifij  his 
work.  John  5.  30. 1  feck  not  mine  ozvn  will,  but  the  will  of  the  Father 
which  hath  fent  me.  Chrift  magnifies  the  faith  that  believes  on  him 
as  the  fent  of  God:  This  is  the  work  of  God,  that  ye  believe  on  him 
whom  he  hath  fent.  Yea,  1  have  obferved,  that  Chrift  is  fpoken  of, 
as  the  fent  of  God,  betwixt  forty  and  fifty  times  in  that  one  gofpel 
accordmg  to  John:  He  is  fent  as  the  i'^ather's  ambaffador,  wuh 
the  i'^athcr's  feal  appended  to  his  commilliion  ;  Him  hath  GudtheFa'  , 
ther  fcaled.  4.  He  engaged  to  approach  to  God  in  the  ftation  of  a  | 
mean  fervant  ,•  for  he  made  himfef  of  no  reputation,  and  took  upon 
him  the  form  of  a  fervant ;  yet  a  faithful  i'(^rvdm,  faithful  in  alibis 
houfe ;  a  fervant  accordng  to  God's  heart,  &  as  righteous  as  God 

would 


cr    furefl    Engagement.  ^^g 

would  have  him  to  be.  By  his  hiovolcdgc  fJjall  my  righteous  fenant 
jujlify  many.  A  fervanc  whom  God  glories  in ;  behold  myfervant^ 
6cc.  I  might  here  iliow  you  how  he  engaged  to  approach  unto 
God  in  the  ftation  of  a  prophet,  priejl,  and  king ;  a  'xitriefs,  leader, 
and  commander,  Ifa.  S5-  4.  But  what  1  have  faid,  is  fufficienc  to  give 
us  fonie  view  of  the  nature  of  the  work  he  engaged  himfelf  to,  in  ap- 
proaching to  God.     Therefore  I  come  to 

Ihe  third  general  headpropofed,  v/hichwas,  to  fpeakof  the 
fingidarity  of  the  fadt,  intimated  in  the  expreflion,  JVho  is  this  that 
engaged  his  heart  to  approach  unto  me  7  Now,  that  this  was  a  fingular 
engagement,  will  appear  both  from  the  matter  and  the  manner. 
Firjt,  Confider  the  matter  of  this  engagement,  and  we  will  fee  the 
Angularity  of  it,  if  we  obferve  the  myfteries  that  lie  in  the  bofom 
of  this  engagement ;  particularly  thefe  fix.   iji  Myflery  in  this  en- 
gagement is,  that  herein  we  may  fee  the  glory  of  the  eternal  God 
vailed  with  flefli,  and  dwellingina  tabernacle  of  clay  ,•   PFithout 
c  ontr  over fy  great  is  the  myftery  of  godlinefs,  Godmanifejledin  thefe/Jj. 
To  fee  the  fun  in  the  firmament  converted  to  a  clod  of  dull;,  or 
the  higheft  feraph  in  heaven  to  a  crawling  worm,  had  been  but  a 
fmall  matter  if  compared  with  this,  heaven  and  earth,  time  and 
eternity,  finite  and  infinite  together  in  one  perfon :  Here  is  the  an- 
cient of  days  becoming  a  young  child,  To  us  a  child  is  born :  Here  is  the 
everlafling  fountain  of  joy  becoming  a  man  of  forrozvs  and  ac- 
quainted with  grief:  Here  is  the  greateft  beauty  of  heaven  and 
earth  with  his  vifage  viarfdmore  than  any  man,  and  his  form  than  the 
fons  of  men :  Here  is  the  creator  of  the  world,  to  whom  the  earth 
and  its  fuliicfs  belong,  yet  deflitute  of  houfe  and  hold :  The  foxes 
have  holes,  and  the  birds  of  the  airnejis,&,c.  2d  Myflery  wrapt  up 
in  this  engagement,  is,  that  here  we  may  fee  the  glorious  law- 
giver, whofe  will  is  a  law  to  men  and  angels,  fubjefting  himfelf  to 
his  own  law,  and  that  in  the  ftead  of  rebels,  that  had  violated  his 
Jaw,  and  contemned  his  authority;  ioxhe  was  ?nadc  of  a  woman, 
viade  under  the  law,  toredeemtbemthat  zvcrc  under  the  law.     ^d  My- 
ftery here  to  befeen  is,  that  which  might  make  us  fall  afwoon 
with  wonder  and  amazement,  that  the  blefled  God  fliouJd  in  a 
manner  becon:e  a  curfed  finner,  that  curfcd  finners  might  be  blef- 
fed  in  him  :  Behold  the  ever  blefled  God  becoming  a  curfc,  Gal.  3. 
13.  And  to  be  made  a  curfe,  is  aftrongcr  word  yet  than  curfed. 
Behold  the  ever  holy  God  becoming  fin,  2   Cor.  5.  lajt  ;   and 
to  be  made  fin,  is  a  fironger  word  yet,  than  to  he  a  finner.    He 
became  a  finner  by  imputation,  even  hs  who  knew  no  Jin,  that  we 
might  be  the  rightcoufncfs  of  God  in  him.     He  put  his  name  in  our 
bloody  and  wrote  down  himfelf  the  finner,  thai  our  names  might 

be 


560  Tlje    befi    Bond, 

be  put  in  his  bond,  and  we  might  be  righteous  through  his  righ- 
teoufnefs.  But  for  the  blefled  God  to  become  a  cutfe,  and  the  holy- 
God  to  become  /i«,  is  more  than  if  all  the  angels  in  heaven  fliould 
become  devils.     Is  there  not  fomewhat  fmguiar  here  ?  4r/;My- 
Itery  wrapt  up  in  this  engagement,  is,  that  here  we  fee  the  credi- 
tor becoming  furety  for  the  debtor,  and  paying  the  debt  that  was 
owing  to  himfclf.     The  eternal  Son  of  God  was  as  much  injured 
by  our  fin  as  the  Father  v/as,and  yet  he  engaged  to  come  and  fatis- 
fy  his  own  juflice.   5?^  Myflery  here  involved,  is,  in  this  engage- 
ment we  may  fee  the  judge  of  all  the  earth  brought  under  condem- 
nation ;  condemned  by  his  own  Father, whom  he  never  offended ; 
condemned  by  the  law,  which  he  never  broke;  condemned  by 
llnners,  whom  he  came  to  fave  from  condemnation  ,•  condemned 
to  death,  tho'  he  be  the  Lord  of  life,  and  hath  the  keys  of  hell  and  death 
in  his  hand,  and  at  his  girdle.  6th  My  fiery  to  be  feen  in  this  engage- 
ment, is,  that  herewemay  obferve  jultice  raging  againft  the  in- 
nocent, and  abfolving  the  guilty,  and  yet  without  any  iniquity  or 
injuftice ;  a  God  of  love  and  a  companionate  Father  forgetting, 
as  it  were,  his  bowels  towards  his  only  fon,  and  taking  pleafure  in 
his  death ;  for  it  pleafed  the  Lord  to  briiife  him ;  and  yet  receiving 
thefe  into  his  arms  and  bofom,  who  had  violated  his  law,  and  con- 
temned his  authority  ,and  grieved  his  fpirit.  And,  by  this  means, 
here  we  fee  the  righteoufnefs  of  the  law  fulfilled  in  thefe  that  had 
broken  the  law,  and  never  obeyed  one  of  its  precepts.     Here  we 
may  fee  the  poor  guilty  (inner,  that  flands  condemned  by  the  law, 
condemned  by  juflice,  condemned  by  confcience,  yet  put  in  cafe 
to  challenge  the  zvhole  world  to  lay  any  thing  to  his  charge,  Rom.  8.  33. 
By  this  mean  alfo  we  fee  the  debt  paid  and  yet  pardoned, the  guilt 
of  the  linner  punifiied  and  yet  forgiven.     In  a  word,  there  was 
this  fingular  in  it,  that  he  engaged  to  bring  the  greatefl  good  out 
of  the  greateft  evil.  Sin  is  the  greatefl;  of  all  evils, and  that  where- 
.by,  of  any  thing  in  all  the  world,  God  is  moft  difhonoured  ,*  and 
yet  there  is  nothing  by  which  God  brings  greater  glory  tohim- 
felf,  than  by  the  fall  of  man :  Upon  thefe  ruins  mercy /hall  be  built 
up  for  ever,  fiys  God,-  and  mercy  magnified  to  the  highefl:,in  a  way 
wherein  juftice  is  fatisfied  to  the  utmofl ;  fin  being  condemned  by 
a  facrifice,  life  bought  by  a  death,  and  the  gates  of  heaven  opened 
by  a  crofs.     The  my  fteries  contained  in  this  engagement  fliew  it 
tobe  fingular;  Andthusr^^w^r^frof  the  engagement difcovers 
the  fingularity  of  the  fa61:. 

2.  Con  Oder  the  7nannero(  it,  and  here  the  fingularity  thereof 
will  further  appear :  How  did  he  engage  ?  (  i. )  He  engaged  alone , 
there  was  none  that  would  or  could  engage  to  do  this,  but  he.  Ifa. 

63^3- 


«r    fureft    Engagement.  5-61 

63.  3. 1  have  trode  the  wine  prefs  J  LONE,  and  of  the  people  thereijoas 
none  with  me ;  among  all  the  creatures  of  God,  there  was  none  to 
take  part  with  him  in  treading  the  wine-prefs  of  the  Father's 
wrath.     He  Jaw  that  there  was  no  juan^  andwondred  that  there  was  no 
intercejjor  ;  therefore  his  own  arm  brought  fahation,  and  his  righteouf- 
nefs  it  fuftained  himjfa.  59. 1 6.     (  2.  )  He  engaged  fully,  to  do  all, 
to  fuffer  all,  to  purchafe  all,  to  apply  all,  and  to  be  all  in  all ;  he  en- 
gaged not  only  to  do,  but  to  fuffer,  i  Pet.  3.18.  Chrifl  hath  once 
fuffer ed  for  fm,  the  jiift  for  the  imjufi,  that  he  might  bring  us  to  God ; 
not  only  to  fuffer,  but  to  die,  and  to  die  for  enemies,  rebels,  and 
traitors,  fuch  as  were  given  him  of  the  Father;  and  not  only  to 
die,  but  to  continue  for  a  time  under  the  power  of  death,  tho'  he 
was  life  itfelf,  and  could  in  an  inffantof  time  haverifen  up  from 
the  grave  that  he  was  laid  into.     (  3. )  He  engaged /r^?^/}' ;  his 
Father's  caufing  him  to  approach,  did  not  hinder  the  freedom  of 
his  engagement  ,•  for,  as  God,  he  and  his  Father  are  one,  and  have 
but  one  divine  will  ,*  and,  as  man,  his  will  is  fweetly  fubjedl  to  the 
divine  will.     He  engaged  fo  freely,  that  there  was  nothing  in  us 
that  could  move  him  but  mifery ;  there  was  none  of  us  that  could 
defire  him  to  do  it ;  he  engaged  before  we  had  a  being :  There 
was  none  in  heaven  or  earth  that  could  compel  him  to  it;  and 
there  was  nothing  that  he  had  to  expe6t  from  us  for  his  pains,  we 
could  never  reward  him  for  his  work :  And  all  that  we  fliall  do  to 
eternity,  is  only,  thro'  his  grace,  toblefs  him  for  what  he  hath 
done.  (4. )  He  engaged /n;2/y,  and  that  both  in  point  of  conftan- 
cy  and  courage.    In  point  of  courage^  he  engaged  in  the  work  cou- 
ragioufly,tho'  he  had  jullice,  and  wrath,and  hell,  and  heaven,  and 
all  againft  him,  yea,  and  poor  man  alfo,  for  whom  he  engaged; 
yet  how  couragioufly  did  he  go  thro'  with  his  work,  fo  firmly,  as 
not  to  be  moved  with  difcouragements  ?  He  went  and  fet  his  face 
ttp  to  Jerufalem^  where  he  was  to  be  crucified ,  and  you  lee  where- 
with he  encouraged  himfelf,  Ffal  16.  8.  compared  with  Acts  2. 
25.  Becaufe  the  Lordis  at  my  right  hand^  I Pmllnotbemoved;  God's 
hand  was  upon  the  man  of  his  right  hand,  upon  the  Son  of  man  whom  he 
made  flrong  for  himfelf ;    and   therefore  the  right  hand  of  the 
Lord  did  valiantly,  the  right  hand  of  the  Lord  was  exalted,  the 
right  hand  of  the  Lord  did  valiantly.     He  engaged  firmly  as  in 
point  of  courage,  fo  in  point  of  conflancy  ;    he  never  took  his 
word  again,  but  flood  to  the  bargain:    Neither  fear  of  the 
wrath  of  his  Father,  nor  fenfe  of  the  unworthinefs  of  the  finner, 
nor  yet  the  frequent  falls  and  relapfes  of  his  people,  could  make 
him  alter ;  he  forefaw  all  their  relapfes  into  fin,  and  into  the  fame 
fins,  yet  could  it  not  move  him  to  break  the  bargain  j  therefore, 

N  n  Return 


561  Tht    befi    Bond, 

Return  ye  backfliding  children^ Iwillheal  your  backflidings,  Jer.  3.22, 
ye3iy  I  mil  heal  your  backflidings  and  love  you  freely  ^  Hof  14.4.  Your, 
jnconftancy,  might  he  fay,  (hall  notmakemeinconflanttoo;  he 
hates  putting  away,  and  continues  in  his  love.  (  5. )  He  engaged 
timeonjly  and  fpeedily;  he  did  not  linger,  for  the  matter  could 
not  admitof  adelay :  When  our  neck  was  on  the  block,  and  the 
ax  of  divine  judgment  coming  down,  as  it  were,  to  give  the  fatal 
Uroke,  he  cries  fpeedily,  Hold,  hold  thy  hand.  What,  might 
God  fay,  will  you  come  and  be  a  facrifice  in  their  (lead  ?  No  foon- 
er  is  the  motion  made  to  him,than  prefently  he  was  on  fire  of  love 
tobethusimploy'dand  fubftituted  in  our  ftead  as  a  facrifice,  Lol 
come;  hefpeaks  like  one  ready  to  run.  When  the  plague  was 
begun,  Mofes  commands  Jaron  to  go  quickly  into  the  congregati- 
on to  make  an  atonement,  Nmn.  1 6. 46.  The  fentence  of  divine 
wrath,  which  is  a  terrible  plague,  was  gone  out ;  and  therefore 
Chrift  does  fpeedily  engage  to  make  the  atonement.  And  fo,  (6.) 
He  engaged  heartily,  he  engaged  his  heart  to  approach  unto  God.  This 
being  the  main  particular,  with  refpeft  to  the  manner  of  the  fa6^^ 
or  that  branch  of  the  fingularity  of  it,  exprelly  mentioned  in  the 
text ;  therefore  let  us  efpecially  take  notice  of  this,  He  engaged, 
his  heart  to  approach.  He  engaged  his  heart,  thatis,  not  only  did 
he  engage  for  his  foul,  as  fome  underftand  it,  that  his  foul  fhould  be 
an  offering  for fm,  but  alfo,  he  engaged  his  heart,  that  is,  he  engaged 
willingly ;  and  fo  it  was  with  the  greatefl:  franknefs :  Lo  IcomCy 
rather;  thy  will  is  my  will.  He  engaged  his  heart,  thatis,  he 
engaged  cordially,  cheerfully  and  affeftionately  ,*  /  delight  to  do 
thy  will,  OmyGodl  We  never  read  that  Chrift  had  a  fad  heart  to 
quit  for  a  while  that  joy  and  pleafure  that  he  had  in  heaven;  Why, 
what  was  the  matter?  You  fee  it,  Prov.  8.  31.  he  had  fomuch 
pleafure  and  fatisfaftion  in  the  work  he  had  engaged  in,  that  it  is 
faid.  His  delights  -vo  ere  imth  the  fons  of  men,  rejoicingin  the  habitable 
parts  of  his  earth,  even  the  places  where  his  fick  patients  lay.  Ic 
was  not  for  any  pleafure  that  he  took  in  habitable  places ;  nay,  it 
was  not  places,  but  perfons  in  fuch  and  fuch  a  place :  Some  of  my 
fick  patients  lie  in  this  corner  of  the  world,  and  fome  of  them  in 
that  corner;  fome  of  them  lie  among  the  ifles,  and  uttermoft 
parts  of  the  earth  ;  fome  of  them  lie  in  yonder  iile  0^  Britain,  fome 
of  them  in  Scotland;  and  may  I  not  fay,  fome  of  them  lie  in  Fife, 
and  fome  of  them  in  Dumfermline  ?  He  rejoiced  in  the  habitable 
places  of  the  earth,  where  he  had  fick  patients  to  vifitand  heal; 
his  delights  were  with  the  fons  of  men :  For  his  heart  was  engaged  in 
his  work  ;  he  heartily  confented  to  it  from  all  eternity.  And 
though  eternity  cannot  be  divided  into  parts,  yet,  to  fpeak  after 

the 


or    furejl     ENGAGEMENT.  ^6% 

the  manner  of  our  conception,  he  fpent  the  reft  of  that  eternity 
in  rejoicing  in  the  thoughts  of  it. 

But  more  particularly,  that  his  heart  ims  engaged,  will  appear,  if 
youconfider,  i.  That  not  only  did  he  give  his  hearty  confent  from 
all  eternity,  but  fo  foon  as  ever  he  had  created  the  world  by  his  Al- 
mighty arm,  then  prefently  he  falls  about  this  work  and  bufinefs : 
For  he  was  flain  from  the  foundation  of  the  world.  It  is  true,  he  came 
not  perfonally  for  the  fpace  of  about  four  thoufand  years  from  the 
beginning  of  the  world ;  but  though  he  came  not  in  Perfon,  yet  he 
came  by  Proxy :  The  infinite  wifdom  of  God  thought  fit  to  order 
matters  fo,  that  many  a  facrifice  was  fent  to  be  a  fhadow  of  this 
good  thing  that  was  to  come,  and  many  a  fer  vant  did  he  fend  to  alTure 
them  that  he  was  a  coming.  2 .  When  thefulnefs  of  time  was  come, 
that  he  appeared  on  the  flage  of  this  earth,he  Ihewed  in  the  whole 
courfe  of  his  life,  hoiv  much  his  heart  was  engaged  in  his  mediatorial 
work.  When  he  was  yet  a  child,  and  his  parents  loft  hi7n,  and  found 
himin  the  temple,  2^ndbegan  to  chide  with  him:  What,  fays  Chrifl, 
Luke  2. 49.  How  was  it  that  ye  fought  me  ?  wift  ye  not  that  Imuft  be 
about  my  Father' s  bufinefs  1  Never  did  a  hungry  man  delight  more 
in  meat,  than  Chrifl  delighted  in  the  work  of  our  redemption  :  Ic 
was  his  fneat  and  drink  to  do  the  will  of  him  that  fent  him.  3.  That 
his  heart  was  engaged  inthe  v/ork,  appears  from  his  zeal  againfl 
every  thing  that  had  a  tendency  to  hinder  his  going  on  to  the 
hardefl:  and  higheft  part  of  his  work.  What  can  be  more  expref- 
five  of  a  heart  engaged  in  the  work  than  that  pafTage  you  have  ? 
Matth.  16.  23.  There  P^r^r  began  to  rebuke  Chrifl, when  he  fpake 
of  his  fuflering ;  Be  it  far  from  thee,  Lord.  One  would  think,  that 
Chrifl  would  have  taken  this  in  good  part,  and  that  it  was  love  in 
Peter :  But  we  never  read  that  Chrifh  took  any  thing  fo  ill.  He 
turn'd  about  like  a  man  in  thegreatcflpafTion,  and  fays.  Get  thee 
behind  me,  Satan :  Never  was  fuch  a  word  heard  from  the  mouth 
of  Chrift,  and  that  fpoken  to  a  faint.  It  is  Peter  s  voice,  but  the  de- 
vil hath  tuned  It?  What  would  become  of  an  eleft  world,  iff 
fliould  flop  here?  Get  thee  behind  me,  Satan.  His  heart  was  en- 
gaged to  the  work.  4.  It  appears  from  his  longing  to  pay  the 
debt  which  he  had  engaged  to  pay  :  Ihave  a  baptifm  to  be  baptized 
with,  and' how  am  I  ftraitned  untilitbe  accompli f/fd?  He  longed  to 
be  plunged  over  head  and  ears,  asit  were,  in  the  ocean  of  divine 
wrath  ,•  and  when  it  came  near  to  the  time  of  his  death,  it  is 
noted,  Luke  19.  I8^  He  went  before  afccndifig  up  to  Jerufalem,  as  a 
child  that  is  going  with  his  friends  to  a  place  where  he  defires  to 
be,  runs  out  before,  as  being  fond  to  be  forward,-  fo  Chrifl  went 
before,  and  all  the  way  he  was  talking  of  it  to  them,  as  we  ufe  to 

N  nw%  .  talk 


$64  The    heft    BoNn, 

talk  of  what  we  pant  after :  Yea,  when  it  came  near  to  his  fufFer- 
ing,  he  cannot  forbear  telling  his  difciples,  that  ijoith  defire  he  defir- 
ed  to  eat  that  pajfover,  wherein  he  faw  as  in  a  glafs  how  he  was  to 
fuiFer.  And  when  j^udas  went  forth  to  betray  him,  he  faid,  fVhaP 
thou  doft^  do  quickly,  John  3.37.  and  when  he  was  gone,  he  rejoi- 
ced, and  faid.  Now  is  the  Son  of  man  glorified,  and  God  is  glorified  in 
him :  He  reckoned  the  work  done,  becaufe  the  inllrument  that 
fet  all  a- work  was  gone  out.  And,  at  the  end  of  the  14th  chap.of 
John,  he  brake  off,  as  it  were,  in  the  midft  of  his  fermon,  and  fays, 
Jrife^let  us  go  hence.  Of  all  works,  preaching  was  moft  pleafant 
to  him  j  but  behold  he  breaks  off,&  goes  out,  that  he  might  be  ta- 
ken and  crucified,  that  the  occafion  might  not  be  flipt.  And  then 
he  does  not  flay  till  ^m^^j  found  him  out  :.  No,  hergoes  forth  ta 
the  place  where  Judas  and  his  band' were^r-^nd  offered  himfelfa 
willing  facrifice.  When  they  faid.  We  reek^Jefus  of  Nazareth, 
heanfwers,  lam  he,  John  18. 4, 5;  and  whenP^^^r  would  have 
refcued  him,  he  bade  him  put  up  his  fword,  faying.  The  cup  which 
my  Father  hath  given  me  to  drink^  /hall  I  not  drinkitt  Yea,  when  he 
was  beaten  and  buffeted,  how  did  he  give  his  hack  to  the  fmiters,  and 
his  cheeks  to  them  that  plucked  off  the  hair  ?  He  was  led  as  a  lamb  to  the 
jlaughter ;  and  as  a  jheep  before  his  /hearers  is  dumb,  fo  he  opened  not 
his  mouth.  Yea,  when  hanging  on  a  crofs,  he  had  enough  to  pro- 
voke fo  great  a  fpiric  to  have  refcued  himfelf,  when  they  cried. 
Come  down.,  and  we  will  believe  thee ;  if  thou  canft  fave  thyfef,  we 
will  believe  that  thou  canft  fave  others :  Nay,  fay  they,  hefaved  others  y 
but  himftlf  he  cannot  fave.  He  might,  like  a  Sampfon,  have  broken 
down  the  pillars  of  heaven  and  earth  about  their  ears,-  but  he 
bears  allpadently.  And  then,  how  his  heart  was  engaged,  ap- 
pears in  the  very  laflaft:  He  bowed  his  head,  and  cried  out  witia 
a  joyful  heart,  it  is  fini/loed  ;  the  work  which  my  Father  gave 
me  to  do,  is  finiihed  ,*  the  work  v/hich  I  engaged  my  heart 
iinto^isfiniilied:  And/o^^^^'u^z/pr/;ff^7;o/?,  committing  his  fpirit 
jnto  his  Father's  hands,as  a  pledge  and  token  that  the  engagement 
was  fiillnlled.  And  now,  this  work  being  accompliflied,  fliall  we 
jiot  think  that  his  heart  is  as  much  engaged  to  the  v/ork  of  redemp- 
tion by  power,  as  it  was  to  the  work  of  redemption  by  price  ?  Yea, 
He  hath  cntred  into  heaven, '  now  to  appear  in  the  prefnce  of  God  for  us, 
Heb.  9.  24.  Jf  when  we  were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son ;  how  much  more,  being  reconciled,  /hall we  befaved  by 
his  rfe '?  H  that  was  dead  is  alive  and  lives  for  evermore ;  and  he  ever 
lives  to  make  interccffion  forus.  He  lives  to  apply  Z?}/  the  poiver  of 
hisfpirit,  what  he  purcha  fed  by  theprice  of  his  blood.  Thus  you  fee 
the  iingularity  of  the  faft,  both  as  to  the  matter  and  manner  of  it  ; 

and 


or    fiireft    Engagement.  $6^ 

and  hov)  his  heart  was  engaged  to  approach  unto  God :  And  fo  far  is  he 
from  repenting  of  the  bargain,th2Li  never  a  repenting  tho't  has  been 
in  his  heart  to  this  day,  with  refpedl  to  the  whole  of  this  work. 

4th  Head.  The  fourth  thing  propofed,  was,  to  give  the  reafons 
of  the  doctrine,  why  Chrift  did  fo  heartily  come  under  this  engage- 
ment, together  with  the  reafons  of  our  faith  about  it ;  or,  why  it  is, 
thatj'ehovah's  teftimony  is  added  in  thefe  words, /j!ff/5?  the  Lord. 
JVho  is  this,&c.  faith  the  Lord.  Now,  as  to  the  firfl:  of  thefcj-y/^.the 
reafon  why  Chrift  did  fo  cordially  engage  in  this  work ;  there  are 
thefe/o//rreafonsefpecially  that  I  would  offer,    ift.  He  engaged 
his  heart,  from  obedience  to  his  Father's  command ;  /  delight  to  do 
thy  will,  0  my  God.    God  the  father  chofe  him  to  this  fer  vice ;  Be- 
hold myfervant^hovi  I  have  chofen,  mine  elect,  &c.  and  he  authoriz- 
td  him  in  it,  and-caufed  him-to  approach.    This  commandment  have 
I  received  of  my  Father. "  2dly,  He  engaged  his  heart,  from  zeal  to 
his  Father's  glory.     Tho'  the  whole  creation  of  men  and  angels 
had  been  offered  up  as  a  whole  burnt-offering,  it  would  not  have 
repaired  the  honour  of  God  for  one  fm  whereby  his  honour  is  im- 
paired:  But  Chrilt's  engagement  is  what  brings  more  glory  to 
God,  than  if  all  mankind  had  flood,  or  yet  fallen  a  facrificeto  di- 
vine juftice;    therefore  Chrift,  fromazealto  his  Father's  glory, 
did  come  under  this  engagement ;  the  zeal  of  God's  houfe  did  eat  him 
zip.     By  his  engagement  all  the  attributes  of  God  are  glorified: 
God  had  a  mindtofet  out  his  love  and  mercy  to  theutmoft,  and 
herein  it  is  done  more^than  any  other  way,  ^oh.  3.16.  Godfo  loved 
the  wcrld,  &c.    We  may  behold  here  the  heighth  and  depth,  and 
length  and  breadth  of  the  love  of  God,  in  taking  his  Son  out  of  his 
bofom,  where  he  lay  from  eternity,  and  giving  him  for  us.     He 
looked  over  all  the  copies  of  his  love,grace  and  mercy  that  he  had 
wrir^en  in  all  his  former  works, and  found  them  fliort  of  the  thing: 
therefore  it  is  his  will  to  write  his  love  in  letters  of  blood, upon  him 
who  is  an  infinite  fpirit  with  himfelf:  And  that  this  may  be  done 
he  gives  him  a  body  ,•  y^lbddy  hajl  thou  given  me,  that  this  body,this 
human  nature,  might  be  a  facrificc  for  lin.     God  had  a  mind  to  fee 
forth  the  glory  of  his  juftice  to  the  ucmoft,  &  by  this  engagement 
it  is  done.  What  tho'  the  whole  world  were  drowned  in  a  deluge 
of  water,  or,  as  Sodom,  burnt  to  aflies  ?    What  tho'  all  the  po- 
ftcrity  of  ^di^(!/;z  were  doom'd  to  everlafting   burning?    What 
tho'  every  fpire  cf  grafs  or  atome  of  duft  were  a  rational  crea- 
ture, and  for  fin  thrown  into  hell  ?    This  wouki  be  indeed 
an  excellent  a6l  of  juftice  :    But  what  is  all  this  to  the  juftice 
executed  upon  Chrift,  whenheftood  in  our  ftead?     What  are 
all  other  judgments  to  his  bloody  fweat  in  the  garden,  and  his 

N  n  3  expirini» 


5^  The    hefi    Bond, 

expiring  groTies  upon  a  crofs?  Here  is  the  highefladt  of  juflice 
imaginable,  to  make  the  foul  of  his  dearly  beloved  Son  an  offering 
for  fin,  when  imputed  to  him.  See  Rom.  3.  25.  Here  the  a- 
wakened  Avord  of  juflice  is  drunk  to  full  and  complete  fatis- 
fa6lion  with  the  moft  noble  blood  that  ever  was  or  could  be. 
God  had  a  mind  to  fet  forth  his  holinefs  to  the  utmofl :  Now 
the  perfe6l  obedience  of  men  and  angels  might  fet  forth  his 
holinefs  ;  but  what  is  all  this  to  the  obedience  of  the  Son 
of  God,  whofe  obedience  does  indeed  magnify  the  law  ?  God's 
law  was  never  honoured,  and  his  holinefs  never  fhined  with 
fuch  a  fparkling  luftre.  God  had  a  mind  to  fet  forth  his  pow- 
er to  the  utmoll  ;  and  now  the  arm  of  omnipotency  was  not 
£0  much  manifefled  in  laying  the  foundation  of  the  earth,  and 
Jtretcbing  out  the  heavens  as  a  curtain,  &  turning  the  wheels  of  pro- 
vidence,as  in  bringing  about  the  fal  vation  of  finners  byChrifl: ;  the 
power  of  God  fupporting  Chrift  under  that  load  of  wrath,  which 
would  have  cruili'd  ten  thoufand  worlds.  Pfal.62.  11.  Oncehave 
Iheard,yea  twice, that  power  belongeth  to  the  Lord.  Once  have  I  heard 
it  in  the  work  of  creation  and  providence,  but  far  more  glorioufly 
in  the  work  of  redemption,  wherein  he  fpoiled  principalities  and 
powers,  bruifed  the  head  of  the  ferpent,  deftroyed  the  works  of 
the  devil,  difarmed  death,  and  knocked  off  the  fetters  of  our  fpi- 
ritual  captivity.  In  a  word, God  had  a  mind  to  fet  forth  his  wifdom 
to  the  utmofl.  Wifdom  fliines  every  moment  in  the  work  of  crea- 
tion, it  glitters  every  day  in  the  work  of  providence :  but  all  the 
treafures  of  wifdom  are  hid  in  Chrifl.  Here  is  the  wifdom  of  God  in 
a  myjlery,  the  manifold  wifdom  of  God,  particularly  in  uniting  the 
mofl  diftant  extremes ;  the  divine  and  human  nature  are  united 
in  one  perfon,thejun:ice  and  mercy  of  God  united  in  joint  harmo- 
ny for  the  falvation  of  finners,without  robbing  each  other  of  their 
right,  and  fo  God  and  man  united  in  an  eternal  fellowfliip  :  Stub- 
ble is  made  to  dwell  with  devouring  fire,  without  being  de- 
ftroyed ;  and  weaknefs  to  behold  glory,  without  being  overwhel- 
med ;  yea,  draw  is  made  to  dwell  with  everlafting  burnings,  Ifa. 
31.14.  Who  among  us  can  dwell  with  devouring  fire,  &c.  Why,  even 
the  believer  can  dwell  with  a  God  of  terrible  majefty  and  infinite 
juflice,  and  dwell  there  with  fatisfaftion,  and  without  hazard  of 
being  confumed,  becaufe  of  this  engagement  of  Chrifl,  whereby 
juflice  is  infinitely  fatisfied.  Thus,  I  fay,  God  had  a  mind  to  fet 
forth  the  glory  of  his  perfe6lions:  Now,  zeal  for  this  glory  of 
God  engaged  the  mediator's  heart  to  this  work,  o^dly.  He  engag- 
ed his  heart,  from  a  vew  of  his  Father's  reward,  Heb.  12.  2.  For 
the  joy  that  was  fet  before  him,  he  endured  the  crofs,  &c.  and  now  is  fet 

down 


or    J'urejl    Engagement,  567 

doixin  at  the  right-hand  of  God,  Heb.  2. 9.  His  Father  promifed  him, 
that,  having  drunk  of  the  brook  in- the  ivay,  he  then  pjould  lift  up  his 
head;  and  accordingly,  he  having  humbled hinifef,  &c.  therefore, 
God  hath  highly  exalted  him,  Phil.  2.  8, 9.  In  a  word,  it  was  the  Fa-, 
ther's  promife  to  him,  that,  upon  his  making  his  foul  an  offering  for 
Jin,  he  jhouldjee  his  feed,  and  fee  the  travel  of  his  foul  and  be  fatisfied: 
And  therefore  his  heart  was  engaged  to  the  work,  ^thly  He  en- 
gaged his  heart  to  this  work,-  Why?  It  was  even  out  of  love  and 
pity  to|  loft  finners :  He  faw  us  helplefs  and  hopelefs,  and  lying  in 
our  blood',  and  then  our  time  zvasatime  of  love.  Chrift  was  drawn 
to  this  work;  but  what  was  it  that  drew  him?  Even  a  cord  of 
love :  Love  brought  him  out  of  heaven,  and  love  nailed  him  to  a 
crofs,  and  love  laid  him  in  a  grave,  and  love  made  him  rife  again, 
and  mount  up  to  heaven  to  agent  our  caufe.  On  what  defign 
came  he  to  the  world  ?  It  was  a  defign  of  love.  What  ficknefs 
died  he  of  ?  He  was  even  fick  of  love,  and  died  in  love.  O  fliall 
not  this  love  beget  love,  and  engage  our  hearts  to  him,  whofe;^ 
heart  was  engaged  ro  this  work  out  of  love  to  us  ?  In  a  word,  it 
was  to  engage  the  heart  of  Tinners  to  him,  and  fo  to  make  way  for 
their  approaching  unto  God  in  him- 

Secondly,  As  to  the  reafon  of  our  faith,  in  the  laft  words  of  the 
text,  it  is  built  upon  a  Thus  faith  the  Lord ;  Who  is  this,  ^c.  faith 
the  Lord.    There  is  JEHOVAH's  teftimony ;  and  why  is  this  ad- 
ded? Why?  (i.)  Becaufe  nothing  is  more  quieting  to  the  con- 
fcienceof  afinnerthan  the  teftimony  of  aGod  concerning  a  Sa- 
viour :  God  by  his  HoJy  Spirit  in  the  word  teftifying  of  Chrift  to 
checonfcience,  faying,.  77; /j-  is  my  beloved  Son  in  whom  I  am  well 
pleafed ;  true  peace  of  confcience  is  grounded  upon  this  teftimo- 
ny.    (2.)  Nothing  is  more  fecuring  to  the  foul;  for  God's  tefti- 
mony is  our  fecurity,  P/«/.  19.7.  The  teflimony  of  the  Lordis  fure. 
Ins  very  fur e,  Pfal.  93.  5.     Here  is  ground  for  the  afllirance  of 
faith,  the  fure  word  andteftimony  of  aGod  that  cannot  lie.    (3.) 
Notfungismore  rejoicing  to  the  heart,  P/^/.  19.  8.  and  Pfal.  60. 
6.  God  hath  fpoken  in  his  holinefs,  I  will  rejoice;  Why?  Nothing 
fpeaks  out  more  love  than  this,  when  JEHOVAH  fays  the  word, 
as  well  as  does  the  work.     The  foul  cannot  but  rejoice  when,  the 
Lord  fpeaks  in  to  it;  atleaft,  here  is  ground  of  joy  unfpeakablQj 
John  15. 1 1 .  Thefe  things  have  Ifpoken  to  you,  that  my  joy  might  re-    '1 
fnain  in  you,  and  that  your  joy  might  be  fulL     (^.)  Nothing  is  more 
filencingto  unbelief  than  this:  Why?  Here  is  the  very  utmoft 
length  that  unbelief  can  go:  For,  fays  the  unbelieving  heart,  If 
God  would  fay  it,  then  I  would  believe  it.     Well,  Thus  faith  the 
Lord  comes  in  here,  to  ruin  and  filenceyour  unbeiief.     Here  is 

N  n  4  the 


5<5g  The    beft    Bo'tiiy, 

the  reafon  of  our  faith :  For  you're  to  obferve  two  things  in  the* 
text;  the  one is,the glorious  (?Z'j>^'?offaith,aChrifl: engaging  him- 
felfin  our  (lead:  The  other  is  the  convincing  reafon  of  faith  ;  i: 
comes  with  a  Thus  faith  the  Lord.     Now,  in  order  to  get  our  faith 
fixed,  &  bro't'to  a  full  aflurance  and  certainty,  we_are  not  fo  much 
to  look  to  the  objeSi;  of  faith,  or  the  thing  to  be  believed,  as  to  the 
reafon  of  faith,  and  the  ground  of  it,  namely,  God's  teftimony,  he 
fays  it :  His  truth  and  veracity  is  at  the  flake  to  give  a  fecurity  ; 
It  is  the  great  word  of  the  great  God.     It  is  not  the  greatnefs  of  a 
promife  that  draws  our  faith,  but  the  fidelity  of  the  promifer  ;• 
nay,  the  greater  the  promife  is,the  more  will  we  doubt  of  it,unlefs 
there  be  a  ground  for  believing  it.     If  a  man  of  undoubted  inte- 
grity come  and  tell  you  everfo  great  things  that  he  is  to  do  for 
you,  and  give  to  you,  the  greatnefs  of  che  things  promifed  is  not 
the  reafon  of  your  believing  him;  nay,  the  greater  they  are,  the 
further  will  you  be  from  believing :  But  the  reafon  of  your  belie- 
ving is,  becaufe  the  man  is  honeft  and  able,  and  a  perfon  of  intire 
credit,  whom  you  can  truft.     Even  fo  it  is  here ;  there  is  a  great 
thing  propofed  to  our  faith,  that  Chrifl,  the  fent  of  God,  is  engag- 
ed for  our  complete  falvation ;  and  upon  this  ground  he  promifes 
in  the  text,  I'll  be  your  God,  and  ye  JJmU  be  my  people.     But  the  grea- 
ter it  is,  the  further  are  we  from  believing  it;  and  therefore  we 
muft  have  a  reafon  for  our  faith :  Well,  it  is  here,  the  God  of  truths 
fays  it,  and  we  are  to  take  it  upon  the  teftimony  of  the  God  that 
cannot  lie.    When  Abraham  was  ftrong  in  the  faith.,  and  againfl  hope 
believed  in  hope,  was  it  the  greatnefs  of  the  promife  that  fupported 
his  faithjor  the  reafonablenefsof  it?  No,no;  his  body  and  .Sa- 
rab's  both  were  dead ;  But  he  confidered  the  veracity  and  ability 
of  the  God  that  promifed,  Rom.  4.  21.  He  was  fully  perfwaded  thai 
he  that  hadproimfed  zms  able  to  perform.     When  Mofes  was  fent  to 
Jfrael in  Egypt,  to  zqW  them  that  thefet  time  was  come  that  they 
were  to  be  delivered  from  their  Egyptian  thrsddom  and  bondage, 
and  to  be  brought  to  aland  flowing  with  milk  and  hony;  here  is  a 
great  promife:  But  O,  fays  Mofes,  how  will  they  believe  this  ? 
Why,  fays  God,  go  tell  them  that  I  AM  hath  fent  you,  even  the  God 
of  beings,  that  can  give  a  being  to  what  I  fay.     I  was  known  to 
their  fore- fathers  by  the  name.  Lord  God  Almighty ;  becaufe  I  did 
mightily  for  them,  to  wit,  Abraham,  Ifaac,  and  Jacob :  And  now  I 
am  come  to  accomplifh  my  promife  that  I  made  to  them  concern- 
ing theirfeed;  therefore  I  will  be  known  now  to  them  by  the 
name,  /am  that  lam.     1  have  all  beings  in  my  felf  from  eternity, 
and  can  give  a  being  to  my  promife.     Here  is  a  good  ground  for 
their  iaith.     If  we  look  not  to  this  ground,  the  greatnefs  of  the 

promife 


6r    fureft    Engagement.  5(5k>. 

promife  will  overfec  our  faith,  while  the  man  fays,  O,  it  is  too 
good  news  to  be  true  !    It  is  too  great  for  me !  And  fo  we  reafon 
ourfelvesoutofourfiiith:   But,  O!  fee  who  fays  it,  and  thatic 
is  the  word  of  Jehovah,  and  here  is  firm  footing  for  your  faith. 
Sth  head.  5th  thing  propofed,  is  the  application  of  this  doc- 
rine,  in  fome  inferences.     Is  it  fo,  that  Chriil,  the  eternal  Son  of 
God,  did  thus  cordially  engage  himfelf  to  approach  unto  God  in 
the  work  and  bufinefs  of  our  redemption?  Thenhence  we  may 
infer  the  following  particulars.     We  may  fee,   i.Thegreatnefs 
of  our  ruin  by  nature,  and  tlie  fad  cafe  that  mankind  is  in,  that 
not  one  of  all  the  pofterity  of  Adam  can  or  dare  approach  unto 
God,  or  come  under  engagements  for  this  end.     If  we  do,  we  en- 
gage ourfelves  to  what  is  impollible  to  perform,  and  we  approach 
to  a  fiery  tribunal,  where  we  are  doom'd  to  eternal  death,  unlefs 
we  come  under  the  wings  of  this  glorious  engager  and  approacher 
to  God.     This  God  will  fliew  no  regard  to  any  perfonal  bond  or 
engagement  of  ours :  For  our  perfonal  credit  is  forfeited  and  bro- 
ken, not  only  originally  in  Adani^  by  the  violation  of  the  cove- 
nant of  works  ,-buta6tualIy  in  our  own  perfons:We  never  kept 
a  word  that  we  promifed  to  God,  we  never  kept  our  engage- 
ments to  God  a  day  to  an  end  ;   and  therefore  God  will  not 
trufl  us.     I'm  far  from  difallowing  of  perfonal  covenancing  and 
engaging,  when  it  is  put  in  its  due  place,  that  is,  after  a  man  hath 
once  clofed  with  Chrifl  as  the  principal  engager,  and  then  vows, 
thro*  his  grace,  and  under  the  covert  of  his  engagement  from  gra- 
titude, to  ferve  the  Lord,  and  walk  in  his  ways:  But  for  all  other 
kinds  of  engagements,  let  us  known,  that  God  will  take  none  of 
our  bonds  without  a  furety.     And  we  are  blind,  if  we  do  not  fee 
that  our  credit  is  forfeited.     Look  to  our  national  engagements, 
covenant,  and  SOLEMN  LEAGUE !  and  I  believe  our  national 
credit  is  forfeited  and  broken :  Never  a  nation  was  more  folemn- 
]y  engaged  to  God,  and  yet  never  any  national  engagement  was 
more  folemnly  broken  and  buried ;  the  credit  of  our  minidcrs  and 
people,  of  our  nation  and  church,  funk  into  the  depth  of  defec- 
tion, divifion,  error,  fecurity,  and  carnal  compliances.     And 
whereas  our  forefathers  tranfmitted  to  us  their  pofterity,  pre- 
cious truths,  and  pure  confeflions  of  faith,  worthy  of  the  name  of 
reformers  ,*  how  are  we  like  to  tranfmit  to  our  poflerity  a  world  of 
trafli  and  lumber,  inftead  of  precious  treafure  ?    while,  among  o- 
ther  things,  old  reformation-principles  and  dodrines  are  like  ta 
be  carried  down  to  fucceeding  generations  after  us,  under  the  no- 
tion ofivildncJl\  ncvo-Jchcmes^  and  Ant inoinian- cant.     And  as  we 
ought  to  be  humbled  this  day  for  the  breach  of  our  national  cove- 

mm 


570  The    beji    Bond, 

nant  Riid  folemn  league ;  fo  we  may  fee  what  is  neceflary,  in  order 
to  the  reviving  of  a  covenanted  work  of  reformation,  and  of  our 
folemn  engagements;  even  that  the  generation  be  brought  to  ac- 
quaintance with  Chrill:^  as  the  very  firft  engager  in  their  ftead; 
and  then,  that,  under  the  acceptable  covert  of  his  engagement, 
they  come  under  obligations,  thro*  his  grace,  to  approach  unto 
God,  by  returning  to  him  and  to  their  duty.  0  that  the  fpirit  of 
mfdom  and  revelation^  in  the  knowledge  of  Cbriji,  were  poured  out 
for  this  end !  However,  as  our  national  engagements  are  fadly 
broken,  fo  look  to  your  baptifmal  engagements,  your  communi- 
on-engagements, and  all  your  other  particular  engagements  to 
duty,  and  fee,  that  as  our  national,  foour  perfonal  credit  is  for- 
feited; for  an  evil  heart  of  unbelief  caufes  our  departure  from 
the  living  God,  every  moment.  And  this  is  fuch  an  univerfal  dif- 
eafe,  that  there  is  not  one  of  Adams  race  that  God  can  now  truft 
without  a  furety,  nor  allow  to  approach  to  him  wnihoulzmediator, 

2dly,  Hence  fee  the  glorious  excellency  of  Chrifl,  and  thefuf- 
ficiency  of  this  wonderful  engager  for  his  people,  in  that  he  was 
able  to  approach  to  an  offended  God,  and  able  to  ftand  there  in> 
thefinners  ftead, and  to  plead  for  their  good;  able  to  flandthe 
trial  of  infinite  holinefs  and  impartial  juflice,  and  where  nothing 
was  to  be  forgiven  ,*  was  able  to  fatisfy  all  that  the  law  and  juflice 
could  demand,  and  to  finiih  every  thing  that  was  necefTary  to  be 
done  in  reference  to  man's  falvation  and  the  work  of  redemption. 
O  fee  his  glory,  fee  his  glory  1  O  glorious  engager,  glorious  ap- 
proacher!  Behold  his  glory,  and  the  glory  of  God  in  him  !  If 
you  fee  any  thing  of  this  glory  to  captivate  you,  then  the  God  who 
commanded  light  to  flnneout  of  darknefs,  hath  Jhinedin  your  hearts,  to 
give  the  light  of  the  knowledge  of  his  glory  in  the  face  of  Jefus  Chriji. 

2>dlyy  Hence  fee,  what  is  the  gofpel-way  of  a  fmner's  engaging 
to  duty,  and  approaching  to  God :  Why,  it  is  juft  to  take  on  with 
this  engager,  andfoto  engage  under  him,-  and  to  take  on  with 
this  bleiTed  approacher,  and  to  approach  to  God  in  him.  In  the 
old  covenant  of  works,man  got  a  ftock  of  created  grace  in  his  own 
hand  ;  and  if  he  mifpent  his  ftock,  and  became  bankrupt,  he  was 
toanfwerforhimfelf;  he  had  no  furety  or  cautioner  to  ftand  up 
for  him,  or  to  pay  his  debt,  nor  ro  approach  to  God  for  him;  but 
the  covenant  of  grace  is  better  ordered  than  fo,  and  therefore 
called  a  better  teftament^whereotCbriQ:  is  mediator,  in  whofe  hand 
the  principal  ftock's;  and  whatever  fmall  meafure  of  grace  be- 
lievers have  bellowed  upon  them,  yet  their  flock  can  never  be 
fpenr,  and  they  can  never  break,  or  become  liable  to  a  law-pur- 
fuit,  for  the  furety  keeps  them  and  their  flock  both ;  and  he  being 

the 


or    fiirefi    Engagement.  ^'jt 

•the  engager i  they  may  engage  to  do  any  thing,  yea,  all  things,upon 
his  flrength,  lean  do  all  things  thro'  Chrift  firengthning  me.   And  he 
being  the  leading  approacher  to  God.,  they  may  approach  to  God  with 
boldnefs,  when  he  goes  before  them ;  IVe  have  boldnefs  to  enter  Into 
thehoUeJtj  by  the  blood  of  Jefiis.     Here  then  is  a  tcH  of  right  en- 
gagements; you  cannot  be  trufled  if  you  engage  alone,  you  mufl 
match  with  one  that  can  make  good  your  engagcmenis.    I.-  -our 
common  aifairs  in  the  world,  you  know  that  no  man  will  take  a 
perfon's  bond  or  engagement  for  a  fum  of  mony ;  for  example,  if 
he  know  the  perfonto  be  a  bankrupt,  that  can  never  make  pay- 
ment, but  rather  is  flill  running  more  and  more  in  debt;  bur,  if 
that  perfon,  be  he  ever  fo  poor  himfelf,  will  provide  you  a  fuffici- 
ent  cautioner  that  will  give  his  bond  of  furetylliip  for  him,  then 
you  will  accept  of  the  perfon's  bond  under  this  cautionry  :  becaufe 
tho'  the  bankrupt  whom  you  have  good  ground  to  fufpeft,  fliould 
break  the  next  hour  and  become  utterly  infolvent,  yet  you  are  fe- 
cure((fcecaufe  you  can  purfue  the  cautioner  when  you  will,  upon 
his  engagement  and  bond  of  furety  (hip.     Well,  juftfoitishere,- 
poor  bankrupt  that  thou  art,there  is  no  trufting  of  thy  bond  or  en- 
liigagement ;    Godwillnot  truftany  of  theraceofy4'<^^7«,  fincethe 
time  that  he  gave  way,  when  he  violated  hisfirfl  covenant-en- 
gagement.    Nay,  the  Lord  knows,  you  are  fo  far  from  being  able 
to  pay  your  debt,  that  you're  but  every  moment  borrowing 
more  and  more,-  but,  be  you  ever  fo  poor  and  infolvent,  if  you 
once  accept  of  Chrift  for  your  cautioner,  then  God  will  accept 
of  any  bond  from  you,  that  hath  his  name  as  the  engager  in  it ; 
for,  if  you  fail,  your  cautioner  is  liable,  and  he  is  a  rich  andop- 
pulent  cautioner  abundantly  lufficient ;   and  God  feeks  no  better 
than  his  bond,  tho'  you  be  ever  fo  unable  to  pay  ;    yea,  God  rec- 
kons himfelf  fecure,  and  that  all  fliall  be  well  enough  paid,  when 
Chrift  is  the  cautioner  and  engager  accepted  by  you.  He  is  fecur- 
ed  of  his  honour,  obedience  to  his  law  isfecured,  Huisfac'tion  to 
his  jufticeis  fecured,  glory  to  all  his  attributes  is  fecured  ;  and 
herein  lies  the  triumph  of  faith  over  all  charges  and  challenges 
from  the  law  or  juftice  of  God,  Rom.  8.  33, 34.     What  is  the 
charge?  Why,  fays  the  law,  you  owe  me  a  debt  of  obedience  ': 
yea,  fays  juftice,  and  you  owe  me  a  debt  of  fatisfaftion,  becaufe 
of  yourdifobedience:  Nay  but  fays  bold  faith,  you  may  produce 
what  charges  you  will,  but  there  is  a  difcharge  to  counterbalance 
it.     If  you  had  my  fingle  perfonal  bond  for  payment,  then  I  con- 
fefs  I  would  be  liable  ;  but  as  I  can  an  Aver  to  any  law-fuit  ae;ainft 
me,  with  the  defence  of  my  cautioner's  full  payment  in  my  ftead, 
fo,  if  you  have  any  thing  further  to  fay  again  ft  me,  go  to  my  cau- 
tioner 


572  T'he    heft    Bond, 

tioner  who  is  engaged  for  all ;  he  is  able  to  anfvver  all  that  you  can 
fliy,  and  therefore  let  all  challengers  and  him  make  up  matters  be- 
twixt them.     In  a  word,  right  engagement  is  to  engage  upon 
Chrift's  engagement.     What  is  that  ?  It  is  jufb,  as  it  were,  to  lay 
a  wager  upon  Chrift's  head.     I'll  wager  upon  his  head,  that  I'll 
get  to  heaven,  in  fpite  of  all  the  devils  in  hell ;  I'll  wager  upon  his 
head,  that  the  headof  the  ferpent  floall  hehruifed  ;  I'll  wager  upon 
his  head,  thatfinfhall  not  have  dominion  over  me ;  I'll  wager  upon  his 
head,  that  1  Ihall  perform  duty,  and  do  all  things  thro'  himftrength- 
ning  me ;  I'll  wager  upon  his  head,  that  my  fins  Ihall  be  forgiven 
me,  as  the  y^wi-,  you  know,  confefled  their  fins  upon  the  head  of 
thefacrificelliadowingChrifi:.     And  what  was  thegofpelofit? 
Why,  when  it  was  done  in  the  faith  ofChrift  the  great  facrifice, 
it  was  ill  effedlto  fay.  Til  wager  upon  the  head  of  this  facrifice, 
that  as  it  is  fufficient  for  the  expiation  of  my  fins,fo  all  my  fins  fhall 
be  pardoned  upon  this  ground.     Whatfay  you,  man?   Will  you 
\'entureall  that  concerns  yourholinefs  and  happinefs,  grace  and 
glory,  duty  and  dignity ;  will  you  venture  all  upon  Chriil?    Will 
you  wager  and  engage  upon  his  head  ?  Then  in  God's  name  you 
ihall  gain  the  day.     But  here  is  alfo  a  tefl  of  right  approaching  to 
God  in  all  duties  and  ordinances,and  at  a  communion-table  ,*  why, 
it  is  jufi;  as  it  were  a  coming  to  the  chamber  of  divine  prefence,  fo 
as  to  come  in  at  Chrift's  back,  fettinghim  before  youasthefirft 
approacher  to  uflier  you  in ;  lam  the  way,  and  no  man  cometh  to  the 
Father  hut  hy  me.     It  is  to  come  to  God  in  the  faith  of  Chrift's  hav- 
ing approached  to  him  before  you, and  to  come  boldlyjUever  fear- 
ing that  his  infinite  holinefs  (liall  dafli  fuch  a  filthy  finner,  nor 
that  his  infinite  jufi:ice  fliall  confound  fuch  a  guilty  finner.    Why, 
your  ufiier,  that  hath  gone  before  you  to  the  prefence  of  this  holy 
and  jull  God,  hath  both  gratified  his  holinefs,  and  fatisfied  his  juf- 
tice.     Here,  I  fay,  you  fee  the  right  engaging  and  right  ap- 
proaching. 

^thly,  and  Laftly^  Pafling  all  other  inferences  that  might  be 
drawn  from  the  do6lrine  ;  hence  fee  the  duty  of  all  that  hear  this 
gofpe!,and  what  the  Lord  is  calling  you  to  this  day  ,•  it  is  even  this, 
that  your  heart  be  engaged  to  approach  unto  him,  whofe  heart 
was  engaged  to  approach  unto  God  in  your  flead;  that  fo,  ap- 
proaciiing  heartily  to  Chrift,  you  may  approach  confidently  to 
God  in  him;  for  there  is  no  approaching  to  God  but  by  taking 
Clirifi:  by  the  way.  O  then, let  your  hearts  be  engaged  to  ap- 
proach uncoChrift;  this  is  the  very  defign  of  all  that  we  have 
been  faying,  even  to  engage  your  hearts  to  the  fon  of  God.  And, 
OSirs,  what  in  all  the  world  will  engage  your  hearts,  if  the  en- 
gaged 


er    fiireft    Engagement.  575 

gaged  heart  of  Chrift  do  it  not  ?  He  is  come  here  this  day  to  court 
your  hearts;  the  very  heart  of  afaviour  is  come  down  to  court 
the  heart  of  a  finner,  and  to  court  you  with  this  argument,  that  his 
heart  is  fo  much  upon  you,  that  he  engaged  his  heart  to  approach 
unto  God  in  your  ftead.     Away  with  the  devil's  logick,  May  be  it 
was  not  for  me  that  Chrijl  engaged, nor  for  me  that  he  approached  to  God; 
for  there  is  but  afeled;  number,  that  were  elected  from  eternity,  for  whom 
he  engaged  and  approached.  In  order  to  fliut  this  objetlion  out  of  the 
way,  let  me  tell  you,  firs,  that  fecret  things  belong  to  God,  but  to  us  th^ 
things  that  are  revealed.     Let  an  infinitely  wife  God  anfwer  for  his 
own  decrees,  as  well  he  can;  but  you  dare  not  beanfwerable  to 
God  for  meddling  with  them,*  and  you  meddle  too  far,if  the  tho'ts 
thereof  difcourage  you  from  coming  to  Chrift  this  day.     Will  it 
be  a  good  anfwer  for  you,  before  the  bar  of  God  ?  Lord,  I  tho't, 
perhaps  I  was  not  elefted,  and  therefore  my  heart  could  never  be 
engaged  to  Chrifl.     What  anfwer  can  you  expe6l  from  God,  but 
fuch  a  one  as  this.  Wretch  that  thou  art,  had  you  not  my  revealed 
will  to  be  a  rule  of  your  duty  ?  And  did  not  I  reveal,  that  upon 
the  peril  of  damnation  you  was  to  clofe  with  my  Chrift?  And 
what  had  you  to  do  with  my  fecret  decree  ?  Howdurft  you  at- 
tempt to  be  wife  above  what  is  written  ?  Who  but  the  devil  could 
fuggeft  that  to  your  heart,  that  you  was  not  an  eleft  ?  And  he  was 
a  liar  for  faying  fo,  for  he  told  you  what  he  did  not  know  himfelf. 
How  does  the  devil  aft  herein  like  himfelf,  while  he  would  carry 
you  up  to  the  pinnacle  of  the  temple  of  eternal  predeftination  at 
the  firft  inftant,  that  you  may  thence  throw  your  felf  down  from 
the  battlement  of  heaven  to  the  bottom  of  hell,  which  was  the 
way  himfelf  went, and  he  would  have  you  along  with  him?  O,. 
will  ycu  regard  the  ruining  fuggeftions  of  a  black  devil, more  than 
the  kindly  motions  of  a  Saviour  ?  O,  will  you  rather  out-ftioot  the 
devil  in  his  own  bow,  and  draw  an  argument  for  faich  from  what 
was  done  from  all  eternity.  Tit.  i.  2.  Was  eternal  life  promifed  in 
Chrift  before  the  world  began  ?  was  all  engaged  for  from  eterni- 
ty? Then  there  is  thelefsadoforme,when  this  promife  of  eter- 
nal life  comes  direfted  and  offered  to  me ;  for  to  you  is  the  word  of 
this  fahat ion  fent,  that  Chri^  hath  engaged  for  all  that  concerns 
ourfalvation;  and  we  have  nothing  ado  but  thro'  grace  to  con- 
fent  that  this  engager  be  ours,  to  do  all  for  us.     From  all  eternity 
the  mediator's  heart  was  engaged  to  the  work  of  our  reJcmption  f 
and  from  this  infinitely  high  and  eternal  tower  there  are  ropes  of 
divine  promifes  hanging  down,  for  us  to  lay  hold  on  with  our 
hearts  ;  Vor---tbe  promifs  is  to  us  and  to  our  children,  and  to  all  that 
Mre  afar  off.   And  when  our  hearts  cleave  to  any  of  thefc  promiles. 

^  that 


574-  T^bs    ^<^ft    Bond, 

that  are  Faflned  to  Chrift's  engaged  heart,  then  our  hearts  are  car- 
ried up  in  God's  order  to  the  knowledge  of  the  divine  counfels, 
and  go  up  the  fcripture-ftair ;  while  Satan  would  have  us  begin  at 
the  top,  that  we  may  fall  down  headlong.  Now,  among  thefe 
promifes  that  are  let  down  from  Chrift's  engaged  heart  for  us  to 
embrace  with  our  heart,  there  is  one,  Jer.  31.3. 1  have  loved  thes 
"With  an  cverlafting  love, therefore  with  loving-kindnefs  will  I  draw  thee. 
Ofirs,  here  is  a  cord  of  love  let  down,  and  the  upper  end  of  it  is 
faftned  to  Chrift's  heart,and  the  lower  end  of  it  hanging  down  the 
length  of  your  hearts ,  And,  O,  Ihall  not  Chrift's  heart  and  yours 
be  knit  together  this  day  1  Here  is  a  cord  to  bind  his  heart  to  your 
heart,  and  your  heart  to  his  heart.  O  ftrong  cord  of  God's  mak- 
ing! Ofliallnot  thefaviour's  heart  and  the  finner's  heart  meet 
together  this  day  ?  Will  the  heart  of  a  Jefus  gain  no  heart  in  this 
houfe  to  day  ?  Yea,  we  hope  there  fliall  be  a  meeting  of  hearts  be- 
twixt him  and  a  remnant  here.  Othen,  finner,  come  in  to  his 
heart,  for  his  heart  is  open ,  and  I  have  a  commiflion  to  tell  you, 
that  his  heart  is  open  to  you,  and  opened  fo  wide,  that  you  may  all 
go  in  to  his  opened  heart.  It  is  not  a  hard  heart  like  yours  ,•  No, 
no :  If  he  had  been  as  hardned  againfl  you,  as  your  hearts  were 
hardned  againft  him,  he  would  never  have  engaged  fo  heartily  to 
approach  to  God  for  you,  nor  everfent  us  to  tell  you  his  heart's 
love  towards  you.  O  believe  it  upon  his  word,  ^er.  31.  20.  He 
is  not  hard-hearted;  no,  his  heart  is  a  melting  heart,  faying,  i^o 
earnejtly  remember  you  JliU,my  bowels  are  troubled  for  you,I  will  fur  ely 
have  mercy  on  you:  From  the  very  time  that  1  engaged  for  you, 
which  was  from  all  eternity,, I  do  earneftly  remember  you  ftill ; 
and  now  the  time  of  love  is  come,  the  time  of  letting  out  my  heart 
toward  you,*  my  bowels  are  founding  for  you,  and  my  heart  is 
melting  over  you,  and  warm  drops  of  love  are  falling  down  from 
my  melted  heart  to  your  hard  hearts,  that  they  may  be  melted  and 
diilblved,  fo  as  both  mine  and  yours  may  be  melted  into  one,  and 
being  run  together  with  the  fire  of  my  cverlafting  love,  they  may 
be  engaged  to  each  other  for  ever.  O  Sinner!  Sinner!  Sinner!: 
O  enemies!  Enemies  to  God,  enemies  to  Jefus!  O  hard-hearted 
linner!  Words  and  rods,  and  calls  and  threatnings,  fermonsand- 
facraments  have  not  melted  your  heart;  and  if  you  go  to  hell, 
the  flames  of  hell  will  never  melt  your  heart:  But  here  are  the 
flames  of  infinite  love  from  the  heart  of  a  God-man  ;  what  will 
this  do?  A  God  of  love  is  come  down,  andmuftnot  themoun-^ 
tains  melt  before  him?  Yea,  mountains  of  enmity  and  unbeiiefji) 
and  the  hard  flinty  heart  will  melt  like  wax  before  him.  Aliv^ 
coal  from  the  flaming  altar  of  Chrift's  engaged  he^Ujls  come  down  T 

to 


er    furejl    Engagement.  s1^ 

to"put  fire  to  your  frozen  heart.  O,  is  the  blefled  fire  kindled  yet  ? 
Is  your  heart  engaged  to  him  or  not.     If  not,  will  you  confider, 

Firfl,  What  a  fad  thing  it  is,  \^  your  heart  [hall  not  be  engaged  to 
approach  unto  him :  It  fays,the  heart  is  engaged  to  fome  others  than 
to  Chrift,  that  your  heart  is  engaged  to  idols  and  lufts,  &  you  can- 
not find  in  your  heart  to  fign  a  bill  of  divorce  from  thele.  But  O, 
will  you  tell  me^  if  your  heart  be  engagedto  the  devil,  engaged  to  the 
^mrld,  and  engaged  to  theflefj  ^  the  lujis  thereof,  &  engaged  to  'u^ick- 
ed company,  diud^ngaged  to  corrupt  courfes,  and  that  you  cannot  be 
difengaged  from  them,  nor  break  thefe  engagements,  nor  your 
covenant  with  hell?  O  will  any  of  thefe  lovers  to  whom  your 
hearts  are  engaged,  will  any  of  them  engage  to  approach  to  God 
in  your  ftead,  as  Chrift  hath  done  ?  Will  any  of  them  engage  to 
bring  you  to  heaven,  or  to  keep  you  out  of  hell  ?  Nay,  are  they 
not  engaged  rather  to  ruin  your  fouls  for  ever,  if  they  can  ?  And 
why  fliould  your  hearts  be  engaged  to  your  greatefl  enemies,  tha( 
would  lead  you  to  deftrud;ion ;  and  not  engaged  to  Chrift,  who  engag- 
ed his  heart  to  approach  unto  God  for  your  falvation  and  redemp- 
tion ?  If  your  hearts  be  not  engaged  to  Chrift,  it  fays  you're,  at 
ht?i,  married  and  engagedto  the  law,  you  re  going  about  to  eJlabUflo  a 
right  eoufnefs  of  your  own,  hoping  to  pleafeGod,  and  procure  falva- 
tion to  yourfelvesby  your  prayers  and  good  duties :  Your  lan- 
guage is  like  that  of  the  wicked  fervant,  that  faid.  Have  patience 
with  me,  and  r II pay  thee  all.  You're  not  yetpleafedto  have  one 
to  undertake  for  all  in  your  ftead  ,*  &  therefore  O  lad  is  your  ftate, 
for  you  ftand  under  a  perfonal  obligation  to  pay  all  indeed;  You're 
a  debtor  to  do  the  whole  law ;  and  yet,  becaufe  of  your  failure,  you're 
under  obligation  to  bear  the  whole  curfe  of  the  law.  O  terrible .'  If 
youftay  there,  you  muft  approach  to  the  tribunal  of  God  in  your 
own  perfon.  O  how  will  you  approach  to  God  withoiit  him ! 
You'll  find  God  out  of  Chrift  «  conjuming  fire. 

2dly,  Confiderhowfweet  itis  to  have  your  hearts  engaged  to  him, 
whofe  heart  was  engaged  to  approach  to  God  for  you:  Why? 
He  is  before-hand  with  you ;  his  heart  was  engaged  to  you  before 
ever  yours  were  engaged  to  him,  yea,  from  all  eternity  ,•  and  you 
may  rejoice  with  joy  iinfpeakable  and  full  of  glory.  Tho'  your  debt  be 
never  fo  great,  he  is  engaged  to  pay  it  ,•  tho'  your  fins  be  never 
fo  heinous,  he  is  engaged  to  pardon  them  ;  tho'  your  corrupti- 
ons be  never  fo  ftrong,  he  is  engaged  to  fubdue  them  ,•  tlio'  your 
enemies  be  never  fo  mighty,  he  is  engaged  to  conquer  them  ;  and 
tho'  the  promifes  be  never  fo  precious  in  themfelvcs,  &  unlikely 
tobeaccompliili'dtoyou,yetheis  engaged  to  fulfil  them,-  only, 
while  you're  here,  on  this  fide  Jordan,  he  will  accomplifii  them  in 

Ills 


57<5  The    heji    "Bo  tii>j 

his  own  time,  and  in  his  own  mearure,and  according  as  your  need, 
your  work,  and  his  glory  do  call  for  ic.  Yea,  he  h  engaged  to  per- 
form  all  your  zvork  in  you  and  for  yoii,&toprfe£tftrength  in  your  iveak- 
nefs: ,  He  is  engaged  to  guide  you  by  hiscounfel,  and  bring  you  to  his 
glory,  mid  to  lead  you  fafe  thro'  the  valley  of  thefJjadow  of  death  into 
Immanuers  land  :  He  is  engaged  for  your  debt,  your  duty,  your 
fafety  and  all.  O  what  a  load-ftone  is  this,  to  draw  the  heart,  and 
engage  the  affeftion  of  any  rational  /oul  to  engage  with  one  that 
engages  for  all  that  you  need  in  time  and  eternity.  Why,fay  you, 
but  mufl  I  engage  to  do  nothing  ?  O  that  old  covenant,  do  and  live 
flicks  fall  with  you ;  There,  man  was  engaged  to  do  all ;  but  O 
/;£T^Chrifl:is  engaged  to  do  all.  Why,  man,  if  you  can  do  any 
thing  without  Chrift,  you  may  try  your  hand  ;  but  why  will  you 
^ive  Chrift  the  lie,  who  fays.  Without  me  ye  can  do  nothing  ?  And  if 
that  b^  truth,  O  how  fweet  is  it  to  ha^e  a  heart  engaged  to  /;/,'/2,thac 
has  engaged  to  do  all !  You  may  know  from  your  experience, how 
fad  a  thing  it  is  to  take  any  part  of  the  engagement  upon  your  felf 
alone,  and  on  your  own  head :  For  it  never  abides  a  touch ;  and 
when  you  break  your  engagement,  then  you're  quite  difpirited,as 
if  the  covenant  of  grace  were  broken ;  and  thus  you  t  jrn  your 
covenant  of  duties  to  God's  covenant  of  grace,  and  fo  the  cove- 
nant of  grace  to  a  covenant  of  works ;  and  in  that  cafe,  no  won- 
der that  you  find  the  law  a  hard  and  heavy  task-mafter.  But  the 
covenant  of  grace  is  Chrift's  engaging  to  do  all :  It  is  not  a  bargain 
that  God  is  making  with  you,  for  he  will  not  make  a  bargain  with 
fuchas  you,  God  knows  you're  a  bargain-breaker;  but  it  is  a  bar- 
gain made  with  Chrift,  'wherein  Chrift  hath  engaged  to  God  to  do  all 
for  you,  becaufe  you  can  do  nothing :  And  now  he  courts  your  heart 
to  fall  in  with  this  device  of  glorious  and  free  grace. 

^dly,  Confider  who  it  is  that  is  courting  your  heart.  It  is  he  to 
whom  the  heart  of  God  is  engaged  ;  Behold  viy  fervant  whofn  lup- 
hold,  mine  ele£l  in  'whom  my  foul  delighteth.  God's  heart  was  en- 
gaged to  Chrift  from  eternity,  not  only  becaufe  he  was  his  eternal 
Son,  but  alfo  becaufe  he  engaged  his  heart  to  approach  to  him  on 
your  account.  God's  heart  isfo  much  engaged  to  him  for  that 
very  reafon,  that  he  declares  three  times,  with  an  audible  voice 
from  heaven.  This  is  my  beloved  in  whom  lam  wellpleafed;  and  all 
that  he  fceks  is  that  you  be  well  pleafed  too.  And  O  you're  ill  to 
pleafe,  if  that  which  pleafes  God,  will  not  pleafe  you ;  and  your 
heart  is  ill  placed,  if  it  be  not  engaged  to  him  to  whom  God's  heart 
is  engaged.  God  the  Father  put  him  upon  this  work,  out  of  good- 
will to  you:  he  caufed  him  to  approach  on  your  account;  and  he 
is  pleafed  with  his  engagement  and  approach ;  and  nothing  in  the  , 

world  ; 


or    fiireft    Enc^Agement.  577 

world  will  pleafe  God  fo  much,  nor  make  him  take  Co  much  plea- 
fure  in  you,  as  your  being  well  pleafed  with  Chriil  and  his  under- 
taking, Yo  as  toiind  your  heart  engaged  to  him  for  ic:  for  then 
you'irpicafe  him  more  than  ever  your  (ins  defpleafed  him ;  and 
you'll  honour  him  more  than  ever  your  fins  diflionoured  him  : 
Yea,  t/jcn  be  imll  get  full  fatisfa^ion  for  all  your  fi^s ;  becaufe  that 
glorious  engager,  whom  youclofe  with,  hath^ly  contented  his 
heart;    and  fo  you'll  fatisfy  his  juftice  mordfnan  your  eternal 
damnation  in  hell  could  do.     Othe  hearfo^Godis  engaged  to 
him,  and  the  hearts  of  angels  are  engaged  i6  him,  and  the  hearts 
of  all  the  redeemed  are  engaged  to  him.     O  (hall  all  hearts  be  en- 
gaged to  him  but  yom's  ?  O  tfjcre  ivouldbejoy  in  heaven,  and  it  zuoiijd 
be  a  day  ofthegladnefs  of  Chrift's  heart, ^ind  it  would  give  a  glad  heart 
to  God,  angels  and  faints,  if  your  hearts  were  engaged  to  Ghrifl. 
4-thly.  Confider  ivhofe  heart  he  is  courting:  You  perhaps tfnnk, 
furely  it  will  be  fome  very  good  heart  that  will  pleafe  him.     In- 
deed I  know  none  that  have  a  good  heart  by  nature ;  and  you  that 
think  you  have  a  good  heart  to  God,  do  but  deceive  yourfeives : 
But  O  he  is  even  courting  the  love  of  that  heart  that  is  full  of  en- 
mity againft  him;  his  love  is  feeking  to  break  your  enmity  this 
day.     What  for  a  heart  have  you,  my  friends  %>  Be  what  fort  of  a 
heart  it  will,  he  is  feeking  it ;  My  Son,  giv^^e  thy  heart.     Is  it  a 
"■jjicked  hearty  and  a  ixiandring  heart,  2in  wtMircving  heart,  a  deceit-- 
ful  heart  ?    Is  it  the  heart  of  a  Manaffeh  in  compaft  with  Satan  ? 
Is  it   the  heart  of  a  Mary  Magdalene,  out  rf  'uoboni  ixiere  cafl 
fcvendc'Dils'^  Is  it  the  worfl:  heart  in  all  the  world,  and  the  worft 
heart  that  ever  was  in  the  world,  a  hard  heart,  a  llout  heart,  a  y^owy 
heart^jfhcnn  full  of  hell,  and  a  heart  like  the  devil  ?  It  iseven  the 
heart'ttiat  he  is  feeking  and  courting  this  day ;  He  engages  to  give 
you  a  ne-jj  heart  and  a  neio  fpirit ;  and  if  you  fign  his  ei^gcigemenc 
Av'ith  your  heart,  faying.  Content,  Lord  ,•  he  will  make  your  heart 
to  his  mind  by  degrees,  and  your  heart  fliall  be  according  to  his 
heart,     \yhat,  fay  you,  is  that  pollible,  that  he  is  courting  fuch  a 
heart  as  mine?  Would  it  not  be  prefumption  for  fuch  an  one  as 
me,  vile,  fikhy,  black  and  ugly  me,  to  expeft  fo  much  good  at  the 
handoffuchanoneasChrid?  What,man?  when  God  calls,  is  it 
prefumption  in  you  to  anfwer  his  call  ?  No,  it  is  the  greateft  pre- 
fumption in  the  world  to  fit  his  call,  and  refufe  his  kind  embraces, 
when  he  cflers  to  take  you  into  his  very  heart.     When  Chrifi:  of- 
fered to  wafh  Peters  fcer,  O  did  it  not  ill  become  him  to  fav,  Lord, 
tlyouflmlt  never  wa/Jj  my  feet  Joh.n  13.8.  Be  your  feet  never  fo  foul, 
and  your  heart  never  fo  black,  you  have  the  miorc  need  to  let 

1 1  Ckrifl  wafli  you. 

i)  O  0  V  •  5thh, 

i  % 


178  The    heft    Bond, 

$thly,  Confider,  that  the  prefent  opportunity  is  a  fpecial  feafon 
of  letting  out  your  heart  upon  bim,  when  he  is  coming  fo  near  to  you 
•in  this  work.  It  is  a  dangerous  thing  to  mifs  the  tide  when  it  is 
flowing.  Some  of  your  friends  and  neighbours  are  in  eternity, 
fince  the  laft  communion  here ;  and  you  may  never  hear  another 
action-fermon  all  your  life;  And  tho'  you  may  hear  other  fer- 
mons,  yet  it  is  but  now  and  then  that  the  wind  blows,  and  that  thefpirit 
breathes ;  and  it  is  dangerous  to  refill  the  motions  that  would  blow 
you  in  to  the  happy  harbour  of  Chrifl's  engaged  heart ;  If  there  be 
a  gale  of  heaven  juft  now  blowing,  yet  it  may  be  over  before  an 
hour  be  paft.  O /ball not  your  heart  be  engaged  unto  Chrifi !  What  if 
death  approach  to  you,  and  cut  the  thread  of  your  hfe  in  two  ?  O 
you  would  be  more  miferable  than  the  devil  to  all  eternity ;  for 
he  never  had  fuch  an  ofFer  as  this.  Death  is  approaching,  Judg- 
ment is  approaching,  eternity  is  approaching,  and  yet  your  heart 
not  approaching  toChrift,-  woisme,  what  will  come  of  you. 

6thly,  Confider,  that  Chrifi:  hath  fulfilled  his  engagement  to  the 
Father  for  you,  by  bringing  in  everlafling  right eoiifnefs ;  and  God 
hath  accepted  it,  and  is  well-pleafed  with  it  as  the  condition  of  the 
covenant,  and  all  the  promJjfes  thereof:  And,  upon  this  account, 
the  promife  is  made  to  you,  as  follows  immediately  upon  the  texr^^ 
Jwill  be  your  God,  and  ye  JJjall  be  my  people.  1  Will,  and  ye  Shall, 
is  the  tenor  of  the  promife ;  becaufe  Chrifi;  hath  fulfilled  the  con- 
dition of  it,fo  as  you  have  nothing  to  do,but  to  fay  with  the  heart. 
Thy  will  be  done.  And  if  your  heart  be  engaged  to  him,  and  made 
willing,  the  God  who  commends  Chrifi:  fo  highly  to  you  in  the 
words  of  the  text,  will  turn  it  over  to  your  commendation,  fiiy- 
ing,  Who  is  this  that  engaged,  &c.  Now,  fay  not,  that  you  want 
fuch  and  fijch  qualifications  and  conditions  requifiteinthefe  that 
give  their  heart  and  hand  to  the  Son  of  God ;  if  your  heart  fi:and 
off  from  him  on  this  account,  it  argues  a  heart  in  league  with  the 
Jaw  as  a  covi^nant  of  works,  which  is  but  a  black  bargain  now,  for 
any  of  the  fallen  race  of  yldajn ;  but  the  better  tejtament  is  a  better 
largqin,  where  Chrifh  hath  engaged  for  all  fully,  and  you  are  only 
to  take  all  freely ;  and  never  a  good  qualification  will  you  have  ac- 
ceptable to  God,  till  your  heart  be  engaged  to  him  whofe  heart  was 
engaged  to  give  all.  If  your  heart  be  not  thus  engaged  to  Chrifi,  to 
be  obliged  and  indebted  to  himforall,  then,  tho'youhadathou- 
fand  times  more  qualifications,  than  you  would  be  at,  yet  you  fliall 
go  tolicll  with  them,  and  perifii  eternally :  And  if  your  heart  be 
once  engaged  to  Chrifi:,  then,  tho*  you  had  ten  thoufand  good  qua- 
lifications,you'll  count  them  all  but  dung  for  the  excellency  of  the  know- 
ledge  of  Cbriftj  as  Pa:// did.     It  is  faid'^of  the  creditor,  concerning 

his 


or    Jiirejl    Engagement.  579 

I>is  two  debtors,  Luke  7. 42.  When  they  hadnothing  topay,  he  frankly 
forga'ie  them  all.  So  long  as  you  think  you  have  fomething  to  pay 
your  own  debt,  or  hope  that  you  fliall  have  fomething  to  make 
payment  with,  you're  not  in  God's  way  of /or^f^^«f/> ;  but  when 
you  have  «o?/;/;2^  to  pay,  not  a  penny  in  yourpurfe,  either  to  pay 
your  debt  of  obedience  and  fatisfaftion  to  the  law  as  a  covenant, 
or  your  debt  of  duty  to  the  law  as  a  rule,  and  are  content  to  take  a 
cautioner,  then  he  frankly  forgives  all.  And  fo  the  beft  qualificati- 
on is  for  you  to  fee  that  you  ha.ve  nothing,  no  money  nor  money- 
worth,  that  you  may  be  obliged  to  Ch^llfor  all. 

What  fay  you,  Man?  Is  your  heart  engaged  to  him?  I  think  fo, 
may  fome  fay ;  but  it  may  be  only  a  flalh,  becaufe  I  have  a  deceit- 
ful heart.  Why,  Man,  be  your  heart  never  fo  deceitful,  yetif 
there  be  fuch  a  heart-warming  in  your  bread,  as  makes  you  fub- 
fcribe  to  his  engagement  to  do  all  for  you,  and  to  make  you  holy  as 
well  as  happy,  and  to  free  you  from  fin  as  well  as  from  hell ;  if  it  be 
fuch  as  makes  you  come  out  of  your  felf,  faying,  I  dare  engage  for 
nothing,  biit  my  heart  goes  into  Chriji,as  engaging  to  God  for  all',  Then 
in  God's  great  name,  I'll  fay,  ic  is  a  good  flalli  indeed,  even  a  flalh 
of  heavenly  fire,  kindled  at  Chrifl's  warm  heait  towards  you, 
which  will  never  cool  to  eternity,  the'  your  live-coal  fliould  come 
under  the  allies  again. 

What  fliall  I  fay  V  O,  is  there  any  here,  whofe  hearts  are  not 
yiii  engage  dzoChviH?  Omany,  many;  but  wo  is  me  that  there 
ihouldbc  any.  O  drunkard,  fwearer,  fabbath-breaker,  whore- 
monger, mocker,  hereisag'oo^  bargain  im  you,  even  you  whom 
we  cannot  allow  to  come  to  a  communion-table,-  yet  we  allow 
you,  yea  God  allows  you  and  commands  you,  and  we  in  his  awful 
name  and  authority  command  you  to  come  toChrift,  and  take  a 
full  pardon  of  all  your  fins,  and  fubfcribe  to  Chritl's  iJishole  engage- 
vient;  and  you  fliall  have  a  title  not.only  to  the  communion-table 
below,  but  to  the  communion-table  above  that  fliall  never  be 
drawn.  Away,  man,  away  with  all  objeftions  againfl:  Chrifl:: 
Letyourobjeftionsbeten  thoufand  times  more  and  greater  than 
they  are,  there  is  no  room  for  one  of  them  here ;  for  Chrifl:'s  en- 
gagement to  do  ail  things  for  you,  anfwers  all  difficulties  to  you  : 
And  therefore,  be  ye  never  fuch  an  incarnate  devil,there  is  no  ob- 
jeftion  you  can  make,  but  ic  is  anfwered  here,  if  your  heart  be  not 
engaged  to  fome  other  lovers.  O,  fay  you,  I  have  not  power,  I 
cannot  get  my  mckcd heart  engaged  to  him.  O  doleful  and  mifer- 
abltcalc  !  Whatistiiis;,  ihdn:.  infinite  love  ^nd  everlajting  kindnefs^ 
flaming  out  of  Chrifl's  heart  upon  you,cannot  engage  your  heart  un- 
to liim !    O,  i§  there  no  power  in  this  love  ?    Is  nQt  lovefirong  as 

O  0  2  "  deaths 


58o  A  Discourse  after  the  Sole.mN'Work. 

death)  and  the  coals  thereof  coals  of  fire,  which  have  a  moft  vehe- 
ment flame  ?  O  here  is  a  fhrong  flame^that  is  able  to  melc  the  hard- 
eft  heart  to  the  fweeteft  compliance ;  and  therefore,  O  will  you 
bring  thefe  ftrong  cords  of  death  by  which  your  heart  is  heldj, 
bring  them  to  this  fire,  and  it  will  burn  andburft  themafunder. 
Do  not  refift  the  powerful  love  and  precious  grace  of  God,  but  be 
content  to  let  it  in  to  your  heart,  and  it  will  ^r<^iyand  engage  it:. 
And  therefore,  feeing  no  argument  will  do  but  an  argument  ofpoiv^ 
^r,  and'feeing  almighty  power  ufes  to  ride  in  the  chariot  of  this 
gofpelof  grace ;  O  then,  will  you  join  with  me,  and  fay,  O powerful 
arm  of  JEHOVAH,  come  and  draw,  come  and  draiv> ;  0  exalted  JE- 
SUS,  come  and  draw,  by  the  power  of  thyfpirit.  Awake,  O  arm  of  the 
Lord,  and  put  on  Jirength,  and  Jet  the  right-hand  of  the  Lord  do  valiant- 
iy.  Let  all  heart-leagues  with  lafts  and  other  lovers  than  Chrifl  be 
broken  this  day,  and  Chrifl  alone  have  the  whole  heart  engaged  iq 
him;  and  let  all  the  people  fay  Amen,  fo  be  it,  Lord.  And  if  your 
heart  fay  Amen,  I  hope  your  heart  is  engaged,  and  made  willing  in 
a  day  of  power ;  and  being  made  willing  to  come  to  his  Chrifl,  you 
jhall  be  made  welcome  to  come  to  his  table,-  hdiV'mg  figned his  en- 
gagement to  approach  to  God  in  your  ftead  to  do  all  for  you,  you  may 
approach  with  boldnefs  to  God  in  him,  andexpe6lthe  fame  welcome 
with  your  cautioner  that  goes  before  you.  M^ho  is  this  that  en^- 
gaged  his  heart  to  appproach  unto  me,  faith  the  Lord?      ^ 


A  DISCOURSE  after  the  foynn  TVork 

NOW,  my  friends,  after  the  great  work  is  over,  I  would  ask 
you,  (  whether  you  have  been  communicants  or  not )  have 
your  hearts  been  engaged  to  Chrid  this  day,  as  the  glorious 
engager  and  approacher  to  God  for  you  ?  1  would  tell  yo'u,  if  your 
liearcs  have  been  engaged  to  him,  then  your  hearts  have  been  dif- 
engaged  from  all  things  befides  him:  Yon  have  been  brought  to 
fori'ake  your  father's  houfe,  and  the  people  that  are  yours,  and  to 
fay.  What  have  I  to  do  any  more  with  idols  ?  There  hatli  been  a  mu- 
tual donation  betwixt  Chrifl  and  you,  as  man  and  wife  give  up 
themfelves  to  one  another.  Ye  have  rendred  up  your  love  to 
him,  in  Head  of  all  other  lovers  to  whom  your  hearts  were  engaged 
before ;  and  ye  look  upon  youx^eXvesasboundin  /ot-f-^wrf gratitude^ 
never  to  give  a  back-look  to  any  other  lover  fo  long  as  your  pre- 
ient  luisband  lives ;  and  behold  he  lives  for  ever  and  ever ;  Whereas 

your 


A  Discourse  after  the  Solemn   Work.         581 

your  former  husband,  particularly  the  law,  is  dead,ind  ye  are  dead 
to  it,  Rom.  7.  4.andare  to  expe6l  nothingfrom  ic,  becaufe  you 
have  all,  and  more  than  all,  in  him  to  whom  you  are  now  engaged, 
and  whofe  heart  is  engaged  to  you.  Yea,  as  ye  have  rendred  up 
your  love  to  him  as  your  husband,fo  ye  have  rendred  up  your  arms 
to  him  as  to  your  Lord :  Ye  have  furrendred  all  the  weapons  that 
have  been  weapons  of  unrighteoufnefs,  to  be  weapons  of  righte- 
oufnefs  unto  holinefs,  never  to  fight  againft  him  any  more,  but  ra- 
ther to  fight  under  his  banner  againft  all  his  enemies,  eipecially 
under /;/j  banner  of  love ;  for  the  love  of  Chrift  mil  conjha'in  youhoih 
to  work  and  war.     Now, 

Firjl^  A  word  to  you  whofe  hearts  have  never  yet  been  engaged  to 
Chrijt.  O  do  ye  know  what  for  a  cafe  ye  are  in  ?  and  whence  iu 
is  that  your  hearts  are  not  engaged  to  Chrift?  Why,  ye  are  even 
ignorant  of  glorious  Chrift:  For  they  that  know  his  name  will  love 
him,  and  pit  their  tniji  in  him ;  hut  you  are  alienated  from  the  life  of 
God  through  ignorance  thai  is  in  you,  and  enemies  in  your  minds  by  wick- 
ed ivorks :  Tour  carnal  mind  is  enmity  againft  God^and  is  not  fudjed,  to 
the  law  of  God;  and  your  darkned mind  is  enmity  againft;  Chrijt,  and 
is  not  fuhject  to  the  righteoufnefs  of  Chrijl.  Thus  ycs^ve  enemies  to 
the  Lord  of  life,  and  care  not  for  him.  to  be  your  Lord :  Ye  are  ene- 
mies to  the  word  of  life,  and  care  not  for  that  word  to  be  your 
rule:  Ye  are  encm  ies  to  the  fpirit  of  life,  to  the  grace  of  life,  the  light 
of  life,  and  the  way  of  life :  fe  are  dead,  and  under  ihepower  of  death 
and  of  lin,  under  the  power  of  fecurity  and  heart-obduration, 
having  no  favour  of  Chrift  about  you  ,•  under  the  power  of  a  for- 
did choice,  whereby  ye  fet  up  the  bafeft  of  obje6ts  above  our 
Lord  and  Mafter,  whom  yet  the  tongues  of  Seraphim.s  are  not 
worthy  to  adore:  Behold,  ye  are  choofing  fome  bafc  lu(ts  and 
idols  ill  his  room.,  or  clfe  infolently  capitulating  with  him  upon  the 
moft  ignoble  and  ignominious  terms,  to  engage  ycur  heart  to  him 
and  to  ycur  lufts,  both  to  him  and  to  the  world,  to  him  and  to  other 
lovers  to  t  e  hugged  in  your  bofoms  with  him,  as  if  he  were  a  mi- 
nilter  of  fin,  and  a  Have  to  ferve  your  lufts ,-  or  at  befl,  yet  put  him 

_Q.'...:^u  ...:jj: .)„i c. ^     i ..     i   i . ..    7  •        n        1  .^^r.. 


or  to  ,et  Dim  come  to  you.  VveiJ,  is  tnattne  matter  witn  you  .''  wnac 
isthis  that  thou 'cIVl  doing,  poorfoul!  Shall  there  be  no  gathering 
of  the  people  to  Shiloh  for  your  part  ?  Shall  never  cur  Lord's  train 
and  retinue  beany  whit  the  more  foryou?  What,  ihallhehave 
no  train?  Glory  to  him,  that  he  will  h.ave  a  retinue  touttendhim, 
and  no  thanks  to  yon  ;  r'r'cre  Ihall  be  a  number  lo  follow  the  lamb  tg 
IJ^avcHj  tiio'  ye  Urculd  follow  the  Devil  to  hell.  JButO,  may  I 
'^      .      '      '  C)  0  3  ^et 


582        A  Discourse   ajm  the  Solemn  Work. 

yet  befpeak  .you  in  the  name  of  Jefus  ?  And,  O  Jefus,  may  I  beg 
thy  leave  to  be  thy  rpokeman,to  tell  them  thy  words  ?  And  now^ 
fince  he  hathfet  me  here,  and  given  me  leave  to  fpeakforhim, 
.1  mufi:  tell  you  Ibme  of  his  words  to  you. 

And,  Firft,  I'll  tell  you  what  is  his  complaining  word  upon  you; 
T'jwll  not  come  to  me,  that  ye  might  have  life  :  All  day  long  have  I 
Jlretched  forth  my  hands  to  a  difobedient  and  gainfaying  people. 

Again,  I'll  tell  you  what  is  his  lamenting  -word  over  you  ,•  O  ^e- 
nifilem,  Jerufaleni  ;  O  Dumfermline,  Dumfermline,  how  often 
iKQiild  I  have  gathered  you  as  ahendoth  her  chickens  under  her  wings , 
but  you  would  not,  you  would  not  I 

Again,  I  would  tell  you  what  is  his  ajioni/hing  word,  Be  aJioni/Joed, 
O  heavens,  at  this,  and  be  horribly  afraid ;  for  my  people  have  commit- 
ted two  great  evils,  they  haveforfaken  me  the  fountain  uf  living  waters, 
and  hewen  out  to  the?nfelves  broken  cifierns  that  can  hold  no  water:. 
They  rejeft  fulnefs  itfelf,  and  turn  to  an  empty  world,  as  if  ic 
were  their  heaven  and  their  happinefs. 

Further,  I  muft  tell  you  what  is  his  weeping  word,  and  O  ihall  he 
weep  alone,  and  none  drop  a  tear  with  him,while  he  is  grieved  at 
the  hardnefs  of  your  heart,  and  with  the  tear  in  his  eye  weeping 
over  the  city,  and  faying,  O  if  thou  hadjt  known,  in  this  thy  day,  the 
things  that  belong  to  thy  peace !  but  the  time  approaches  when  they 
fhall be  bidfro7n  thine  eyes ;  the  time  oidefolat  ion  is  coming,  becaufe 
thou  knovoejt  not  the  time  of  thy  vifitation.  Po  ye  expe6l  that  thefe 
days  will  always  lafl  with  you,and  that  you'll  never  be  deprived  of 
fermons,  and  minifters,  and  facraments  ?  Nay,  they  fliall  be  hid 
from  your  eyes.  Your  fathers,  where  are  they  ?  And  the  pro- 
phets, do  they  live  for  ever !  Nay,  fince  the  laft  communion  here 
one  of  our  dear  helpers  in  this  presby  tery,from  whofe  lips  you  uf- 
cd  to  hear  the  joyful  found,  is  gone  away  to  the  communion-table 
above ;  and  glory  to  God,that  he  got  a  full  gale  of  heavenly  wind, 
to  drive  him  in  with  holy  joy  and  triumph  to  the  harbour  of  glory. 
But  now,  O  finners,  have  ye  no  regard  to  Chrijl  weeping  over  you, 
and  faying,  0  if  ye  knew  the  day  of  your  viJitation,he^ovQtheihcL- 
dows  of  the  everlafhing  evening  be  drawn  upon  you!  and  O 
that  ye  kne-w  the  things  that  belong  to  your  peace,  before  they  be  bid 
from  your  eyes  ! 

But  again,  Imuft  tell  you  whatis  bis  wrathful  &  threatning  word. 
If  you  believe  not  that  lam  he,  ye  fhall  die  in  your  fins ;  and  howJhaU  ye 
efcape,  if  ye  negle&fo  great  afalvation !  If  they  ejcaped  not  who  refufed 
him  thatfpake  on  earth,  much  more  fJjallnot  -we  efcape,  if  we  turn  away 
from  him  that  fpeakethfrom  heaven. 

And,  O,  what  if  ic  come  to  his  farewel  word  I  I  go  my  way,  and  ye 

jhall 


J   DiscotRSE  after  the   Solemn  Work.         583 

fl.mUfee  me  no  more,  till  he  come  in  the  clouds  of  heaven,^  every  eye  pmll 
fee  him ;  and  then  you'll  come  to  that  word  with  it,  who  live  and 
die  with  a  heart  never  engaged  to  him  ,•  you'll  come,  I  fay,  to  that 
word  with  it,  O  mountains  and  hills,  fall  upon  us,  and  hide  us  from  the 
face  of  the  lamb. 

And  how  dreadful  will  his  lafl  -word  be  to  you,  depart  from  me,  ye 
curfed,  into  ever  lajlijig  fire,  prepared  for  the  devil  and  his  angels  I  Ye 
did  eat  and  drinkinmyhoufe,  and  at  my  table,  but  I  know  you  not, 
depart  from  me  :  Ye  adventured  to  approach  to  my  table,  but  your 
hearts  were  not  engaged  to  approach  to?ne;  nay,  your  hearts  departed 
from  me ;  therefore  depart  with  a  vengeance,  Depart  from  me,  ye 
curfed. 

But,  becaufe  it  is  not  come  to  that  with  you  as  yet ;    nay,  it  is 
•jet  a  day  offalvation :  I  would  tell  you  next,  his  expofiulating  words 
or  his  intreating  word',  he  would  fain  take  his  word  of  wrath  again; 
that  ye  whofe  hearts  are  fdying,Jway  with  him,  may  yet  take  your 
word  again :  He  is  faying.  Why  will  ye  die,  O  houfe  of  Ifrael  ?   As  I 
live,  I  have  nopleafure  in  your  death;  O  turn  ye,  turn  ye :  Come,  come, 
the  door  is  yet  open,  the  door  of  falvation  iscaftup  wide  to  the 
walls,  that  ye  may  all  run  in  ,•  the  draw-bridge  of  mercy  is  not  yec 
taken  up,  the  .day  of  mercy  is  prefent,  the  day  of  judgment  is  but 
coming,  and  now  I'm  looking  to  you,  and  ye  are  looking  tome; 
and  ifye  be  not  looking  on  me,  ye  that  are  behind  the  pillars  and 
galleries  there,  I  hope  ye  are  hearing  me :  And  therefore,  in  the 
view  of  that  awful  day, when  we  fliall  fee  and  hear  at  another  rate, 
before  the  flaming  tribunal,  I  take  witnelTes  here,  inprefence  of 
the  great  God,  and  all  this  numerous  company,  that  I'm  giving 
you  a  new  offer  of  Chrid,  as  an  engager  to  do  all  for  you ;  and  that 
if  you'll  but  confent  to  take  him,  and  give  him  employment,  yea, 
that  if  you  do  not  reje6l  him,  you  fliall  have  him.  None  here  fliall 
have  it  to  fay,  they  got  nothing  at  this  communion:  For  lo,  you 
have  got  an  olier  of  Chrift ;  and  if  you  go  away  without  him,  and 
live  and  die  without  him, we  fliall  be  witnefles  againfl:  one  another 
at  the  great  day  of  his  appearance.  Onowis  the  acceptable  time,&c. 
O,  are  ye  pleafed  ?  Are  your  hearts  pleafed  with  one  to  be  a  cauti- 
oner for  you,  to  fave  you  both  from  fln  and  hell,  and  that  will  en- 
gage for  debt,  and  duty,  and  fafety,  &  pave  your  way  for  approach- 
ing to  God's  glorious  prefence  for  ever?  will  ye  have  him  for  your 
head  and  captain  ?    I  allude  to  the  words  of  Jepthab,  Jud.  i  r.  9. 
If  I  fight  for  you,  and  prevail,  fJjall  I  be  your  head  ?    O  yes,  yes,  fay 
they;  well,  fofays  Chrifl:toyou,  if  Icngage  to  fatisfy  ju'licefor 
you,  andanfweralllciw-dcmand.s  for  you,  and  takeaway  all  your 
iins,  m6  fight  all  your  battles,  and  do  all  your  work  in  you  and  for  you ; 

O  0  4  Ihail 


581-         //Discourse  after  the  Solemn    Work. 

Ihall  I  be  your  head  ?  O  is  your  heart  engaged  to  fay,  yes  ?  O  my 
friends,  old  and  young,  that  are  here,  do  your  hearts  fay,  Amen.A- 
inm ;  content  to  have  him  as  a  prophet,  to  take  away  the  darknefs 
oFmymind,-  content  to  have  him  as  a  pried,  to  take  away  the 
guiltofallmy  fms;  and  content  to  have  him  as  a  King  to  take  a- 
waythe  power  of  all  my  lufts  and  idols,  and  to  make  msholy  and 
happy  in  himfelf,  that  his  name  may  be  glorified  in  me,  &  his  grace 
magnified  for  ever  ?  O  then, I  hope,  the  day  of  falvation  is  begun, 
that  ihall  be  celebrated  with  joy  to  eternity.  Therefore,  let  me 
clofe  with  a  word,  in  the  next  place, 

2dly.  To  you  zvhofe  hearts  are  engaged  to  the  Lordjefm^  whether 
you  have  been  communicants  or  not  ,*  and  becaufe  fome  fuch  may 
be  in  doubts  -whether  ever  they  have  believed  in  Chrifl  truly  and  fav- 
ingly.  Why,  if  yo^xr  hearts  be  truly  engaged  to  Chrift,  never  make 
a  queftion  about  your  believing :  for  a  heart  engaged  to  him  is  the  befk 
believing  in  the  world,  Rom.  lo.  lo.  IVith  the  heart  man  helieveth 
unto  righteoiijnefs ;  and  if  your  doubt  remain,  the  befb  way  of  get- 
ting it  reiblved,  is,  to  let  your  heart  go  out  upon  him  anew,  as  the 
glorious  engager  and  approacher  to  God  in  your  room.  Are  ye 
afraid  you  come  ihort  of  heaven  ?  So  ye  may  indeed, unlefs  Chrift 
hadengagedio  bring  you  there;  butif  yelay  (treCs  upon  his  engage  ^ 
w/^wf,  there  is  no  fear.  Are  ye  afraid  you  come  fiiort  of  duty  ?  So 
you  may,  if  you  be  the  only  engager ;  but  will  ye  truft  Chrift  for  no- 
thing ?  Where  is  your  faith  in  his  engagement^  to  do  all  for  you  and 
in  you  ?  What,  may  fome  fay,  would  you  have  us  all  to  turn  Jnti- 
nomianSj  to  do  nothing,  and  engage  to  do  nothing,  but  truft  all  to 
Chrid?  The  Lord  pity  a  poor  deluded  world,  that  is  wedded  to  a 
covenant  of  works.  Will  you  tell  me,  Man,/j-  f^^f  Antinomi- 
anifm,  to  come  out  of  yourfelfto  Chrijl  for  righteoufnefs,  to  anfwerall 
the  demands  of  the  law  as  a  covenant  of  works  j  and  to  come  out  of  your 
fef  to  Chrift  for  fir ength,  to  anfwer  all  the  commands  of  the  law  as  a 
rule  of  life  andhoHnefs^  andfo  to  engage  for  nothing  in  your  own  pcrfon 
alone,  becaufe  God  cannot  truft  your  perfonal  bond,  but  to  take  Chrift  for 
your  cautioner,  and  to  lay  flrefs  on  his  engagement  ?  And  feeing  you 
Ciunot  approach  to  a  holy  and  juft  God  in  yourfelf,  to  loo.k  to 
Chriilas  the  firft  approacher  for  you, and  then  to  approach  to  God 
in  iiim.  If  you  thus  engage  upon  Chrift's  head,  according  tohrs 
pvomife,  then  engage  to  what  you  will;  and  if  you  approach  to 
Gid  in.  his  own  name,  then  youmay  approach  with  boldnefs. 

If  you  think  of  engaging  in  your  own  name  and  per f on ,  and  of  ap- 
pvn-achingin  vour  own  name  and  perfon,  that  is  the  old  covenant- 
loay  (f  engaging  and  approaching  ;  and  therefore  no  wondei* 
then,  if  that  be  your  way,  that  you  be  overwhelmed  with  fears 
and  doubts,  and  difcoui-af'-emenis.  Bat 


A  Discourse  after  the  Solemn   Work.  ^'^^ 

-  But  let  gallant  faith  come  in  and  fay,  Chrifthath  engaged,  and 
therefore  I  have  nothing  to  do  but  to  truft  to  him  for  all,  and  in  the 
life  ofmeans depend  upon  him;  Chrift  hath  approached  before 
me,  and  therefore  upon  the  red  carpet  of  his  juftice-fatisfying 
blood,  I'll  go  into  the  holy  of  holies,  even  into  the  prefence  of  a 
jufl^indholy  God.  O  have  you  thus  approached  to  God  at  this 
occafion  ?  I  know  not,  fay  ye  ?  I  would  be  glad  to  know.  .Why, 
if  ye  would  judge  of  your  approach  to  God  in  Chrift,judge  of  your 
approach,  not  by  themeafureof  it;  for  believers  are  permitted 
only  fometimes,  as  it  were,  to  wafl^  his  feet  with  their  tears,  YikeMa- 
ry,  though  at  other  times  they  may  be  allowed  to  lie  in  his  bofm, 
like  the  beloved  difciple.  Judge  not  of  your  approach,  by  the 
matter  of  that  which  he  gives  you;  for  fometimes  you  may  be 
feeking  one  thing,  and  he  may  give  another :  It  may  be  ye  were 
feeking  a  feafl  of  joy;  but  if  he  hath  given  youafeaflof  godly 
forrow,  that  is  as  good  for  you.  Judge  not  of  your  approach 
by  your  former  experiences :  It  may  be,  formerly  you  have  been 
like  a  lambinhisbofom,  faying,  under  afenfeof  his  love.  This  is 
my  beloved;  and  now,  perhaps,  youmuft  lie  like  a  doi^  at  his  feet, 
faying,  under  a  fenfe  of  fin.  Truth,  Lord,  lam  a  dog :  Well,  that  is 
a  token  of  more  a  coming.  Judge  not  of  your  approach  by  your 
own  fenfe  and  apprehenfion;  for  David  was  not  in  a  defperafe 
cafe  when  he  was  crying,  as  Pfal.  1 3.  i.  How  long  wilt  th^u  forget 
hcy  O  Lord,  for  everl  How  long  zvilt  thou  hide  thy  face  from  me'? 
When  your  longings  are  incrcafed, though  your  ilrengt  h  be  fmall, 
yet  it  is  a  notable  feafl :  for  he-willfatisfy  the  longing  foul,  and  fill  the 
hungry  with  good  things.  Be  thankful  if  you  get  as  much  as  keeps 
your  foul  in  life,  tho'  you  don'tgetmuch.  Know,  that  though 
he  will  be  faithful  to  the  accomplifliment  of  all  his  promifes,  and 
to  do  all  that  he  hath  engaged  (or,  yet  the  times  and  feafons  are  in 
his  hand, and  he  hath  his  own  meafure  of  communication  ;  if  fome 
of  you  received  what  you  would  be  at,  you  would  grow  really  gid- 
dy, andbeready  tocry  withPff^r,  It  is  good  for  us  to  be  here,  and 
forget  the  other  work  that  God  hath  for  you  in  the  work'.  I  Ic  is 
engagedby  promife ;  but  know  moreover,  that  he  accomplUhes  his 
promifc  according  to  your  need,  and  it  is  for  your  good  and  ad- 
vantage, and  according  as  he  hath  work  and  bufinefs  to  putm 
your  hand.  Now,  fome  here,  Ihope,  have  got  their  hearts  engaged 
to  approach  to  a  Cod  in  Chrift,  upon  the  ground  of  Chrift' s  engagement 
to  approach  to  God  in  their  room ;  and  I  hope  they  can  do  it  with  holy 
confidence,  tliat  their  hearts  have  been  drawn,  and  they  have  been 
cavfcd  to  'approach  to  God:  And  if  lb,  then,  I  hope,  ycu  can  fay  of 
the  water  of  the  well  of  falvation,  O  fwect,  fwcet !  0  hoiv  fv:eet 

are- 


586  yl  Discourse    after  the  Solemn   Work. 

^ke  thy  Viords  to  my  taftel    fweeter  than  botiy  to  my  mouth!    And 
^hac  all  other  things  in  a  world,  are  buc  empty  trafli,  lofs, 
and  dung,  in  companfon  of  him.     O  the  gallant  fops  of  the  world 
would  think  fliame  of  themfelves,  if  they  knewhowmuch  con- 
tempt the  pooreft  faints  on  earth  do  pour  upon  them,  &  all  earth- 
ly glory  and  gallantry,  when  they  get  near  to  God !  Surely,  if  you 
have  attained  this  approach  to  a  God  in  Chrift,it  hath  brought  you 
to  a  great  wondering  at  the  grace  of  God.  O  what  ami?  and  what 
is  my  father  s  houfe  ?    Why  did  he  pafs  by  my  neighbour,  my  huf- 
band,  my  wife,  my  brother,  my  filler,  and  fix  his  love  upon  me  the 
vilefl  of  them  all?    It  hath  brought  you  to  great  humility  and 
abafement;  Now  mine  eyes  fee  thee^  therefore  I  abhor  myfelf  &c. 
And  alfo  to  a  great  longing  after  more  fellowfliip  and  communion 
with  him,*  O  when  wilt  thou  come  unto  me!  Owhen/Jjalllcomeand 
appear  before  thee!0  to  depart  in  peace,  for  mine  eyes  havefeen  thyfalva- 
tion !    0  to  be  among  the  four  and  twenty  elders  that  are  before  the 
throne!  0  to  be  drinking  at  the  fountain-head!  Why,  what  means 
this  language,  poor  foul?  Itfeemsyou'rejuftlyinginhislap:  He 
hath  loved  you  with  an  everlajiing  love,  and  therefore  with  loving- kind- 
nefs  hath  he  drawn  you :  His  heart  is  engaged  to  you,  and  your  hearc 
is  engaged  to  him;  thefpirit  hath  been  fent  to  knicChrifl's  heard 
and  your  heart  together,  and  the  knot  fliall  never  be  loofed ;  Him 
that  Cometh,  I  will  in  no  wife  cafi  out.     And  now  that  he  is  engaged 
to  do  all  for  you,  O  does  not  equity  ^nd  gratitude  require, thatyoa 
be  wholly  engaged  to  him,  and  that  for  ever  ?  Let  your  hearts  be 
more  engaged  to  him  than  ever;  ]et  your  affeftions  be  engaged 
to  love  him ;  let  your  wills  be  engaged  to  obey  him  in  his  precep- 
tive and  providential  will  ,*  let  your  thoughts  be  engaged  to  think 
upon  him  and  hisloving-kindnefs:  let  your  tongues  be  engaged 
to  fpeak  to  his  praife.  In  his  temple  fJjall every  one  fpeak  of  his  glory ; 
let  your  whole  life  be  engag'd  to  his  fervice,  and  all  fo  engaged  as 
to  depend  on  him  for  all.     He  hath  engaged  for  all,  that  you  may 
depend  on  him  for  all;  and  all  the  fervice  you  perform  will  be 
vain  and  to  no  purpofe,  unlefs  it  be  done  in  the  faith  of  his  engage- 
ment to  do  all  in  you  and  for  you.     The  believer  hath  two  hands, 
the  one  a  holding  hand,  and  the  other  a  working  hand;  like  a 
woman  fpinning  at  the  wheel,  (to  ufe  a  homely  fimile)  the  one 
hand  holds  the  thread  and  draws  it  down,  and  the  other  hand  goes 
round  and  fets  about  the  wheel  ;    now,  if  {lie  do  not  hold  the 
thread  conftanily  with  the  one  hand,  it  is  to  no  purpofe  tho'  the 
other  hand  go  round  with  the  wheel:  Even  fo  it  is  here ;  theone 
hand  of  the  believer  is  the  hand  of  faith,  whereby  he  takes  fad 
hold  of  Cluifl:,  and  draws  grace  and  virtue  from  him ;  the  other  is 

the 


A  Discourse  after  the  Solemn  Work.         587 

the  ha"nd  of  obedience  and  fervice,  which  is  accepted  only  in 
Chrift,  and  upon  the  fcore  of  his  engaging  for  al!,  and  to  do  all  our 
work  in  us  and  for  us.     Now,  if  the  hand  of  faith  let  go  the  hold 
of  Chrifl:,  fo  as  not  to  draw  virtue  from  him,  nor  depend  upon  his 
engagement,  it  is  in  vain  that  the  other  hand  of  obedience  and 
fervice  does  go  its  round':  but,  when  faith  keeps  fall  hold  of 
Chrifl's  engagement,  then  there  is  profitable  fervice  and  accep- 
table obedience ;  iovwe  are  accepted  in  the  beloved.     Let  faith  take 
a  view  daily  of  your  privileges  in  Chriffc;  O  how  ftrengthning 
for  your  work  and  warfare  would  it  be  to  you,  if  you  had  the  live- 
ly faith  of  his  engagement!  It  would  make  youapproachtoGod 
in  every  duty  with  boldnefs,  did  you  believe  that  his  honour  is 
engaged  for  your  tOTough-bearing,  till  you  get  to  glory  ;  that 
his  faithfulnefs  is  engaged,  his  power  is  eng..ged,  his  name  is 
engaged,  his  truth  is  engaged,  his  credit  is  at  the  ftake  ; 
for  he  Iiath   faid,  III  never  leave  thee  nor  forfake  thee  ;    I  '•joill 
put  jjiy/pirit  mth'in  thee,  and  caiije  thee  to  walk  in  my  jlatiites :    Is  he 
thus  engaged  ?  Then  let  faith  keep  a  faft  hold  of  hi.s  engagement, 
and  when  faith  is  hke  to  lofe  the  hold,remember,that  he  who  hath 
engaged  for  every  thing  that  concerns  you,  hath  engaged  for 
faith  too,  having  promifed  to  keep  your  faith  that  it  fail  not,  and  to 
keep  you  by  his  poller  thro' faith  tofalvation.  I'herefore,  in  the  want 
of  faith,  look  to  his  engagement  for  it;    and  in  the  weaknefsof 
faith,  look  to  his  engagement  to  Jirengthen  it  ;    and  in  the  trial  of 
faith,  look  to  his  engagement  to  fupport  it.     Let  not  your  faith  de- 
pend upon  your  faith,  but  your  faith  and  dependance  be  wholly 
on  Chrifl-,  for  all  that  you  need  with  refpeft  to  work  and  war- 
fare, duty  or  difficulty,  foul  or  body,  grace  or  glory,  time  or 
eternity  ;     then  will  God  put  your  name  and  Chrifl's  toge- 
ther, faying,  IVho  is  this  that  engaged  his  heart  to  approach  unto 
vie  ? 


The 


The  gradual  Conqueft  :  Or,  Heaven  vv  n  by- 
little  and  little. 

Two    SERMONS    preached  at  Carnock,  July  3d,   1727. 
By  the  Rev.  Mr.    Ralph     Erskine. 

D  E  u  T.  vii.   22. 

And  the  Lord  thy  GOD  will  put  out  thefe  nations  before  thee  by 

little  and  little. 

^OU  that  have  been  right  communicants  at  this  occarion,you 
have  been  upon  the  field  of  battle,  fighting  in  the  name  and 
flrength  of  the  Lord  againft  your  fpiritual  enemies  j    what  vic- 
tory you  have  got,  I  cannot  tell :  But  fome  may  perhaps  be  faying, 
O  I  find  my  enemies  to  be  yet  ftrong  and  mighty,  iniquities  pre- 
vail againfi  me  .,M\di\^Q^Y  I  fhal]  never  attain  to  the  full  prolTelTion  of 
the  heavenly  Canaan,  there  are  fo  many  and  ftrong  nations  of  ene- 
mies in  the  way  which  I  cannot  get  conquerd.     T  o  fuch  as  may  be 
thus  exercifed,  the  words. of  my  text  may  be  welcome  news,  The 
Lord  thy  God  will  put  out  thefe  nations  before  thee  by  little  and  little. 
M-'e  have  here  God's  promile  to  Ifrael  of  old,  concerning  their  be- 
ingbroughttothe  poffelTion  of  the  earthly  C<2;z-3^;/,  which  you  know 
was  a  type  of  the  heavenly  Canaan  \  and,  left  they  ftiould  be  dif- 
couraged  by  the  difficulty  of  the  conqueft,  fo  many  enemies  being 
in  the  way,  he  animates  them  againft  the  greateft  difcouragement. 
I .  If  they  objeded  the  number  of  their  enemies,  and  their  ftrength ; 
he  anfwcrs  tliat  objeftion,  ver.  17,  18.  He  had  deft royed  greater 
enemies  than  thefe  for  them ;    and  he  that  had  done  the  greater, 
would  eafily  do  the  lefs  j  he  that  began  the  work  would  finifh  it.   2. 
It  tiiey  objc^lcd  the  weakncfs  of  their  own  ftrength  and  forces,  lie 
anfwcrs  that  objedion,  ver.  20,  2 1 .  Their  greateft  encouragement 
was,  that  they  had  God  among  them,  a  mighty  God,  and  terrible  ; 
and  if  God  be  with  «j,  ;/  God  be  for  us,  we  need  not  fear  the  power 
of  any  creature  againft  us.     3,  If  they  objeded  the  flow  progrefs 
of  their  arms,  and  feared  that  the  Canaanites  would  never  be  fub- 
ducd,  if  they  were  not  expelled  at  the  firft  ;  to  this  it  is  anfwered, 
in  the  words  of  our  text,  The  Lord  thy  God  will  put  out  thefe  nati- 
ons by  little  andlittk.     Where  you  may  obferve  two  things,  (i.) 
IfraeVs  enemies  defcribed  ;  they  are  called  nations,  becaufe  of  their 
mukitude  and  Dower.     (2.)  IfraeVs  conqueft  ,  The  Lord  thy  God 

will 


Heaven  won  hy  little  and  little.  5 89- 

will  pit  them  out  before  thee  hy  little  and  little.  Where  you  may  ob- 
ferve  both  the  glorious  conqueror,  and  the  manner  of  the  conquefb. 

ly?.  The  conqueror  is  God,  defcribed  by  his  fovereignty  over 
tliem,  the  Lord  y  and  by  his  propriety  in  them,  thy  God.  He  it 
is  that  fights  their  battles. 

idly.,  The  manner  of  the  conqueft :  He  will  do  it,  i .  EffeElually ; 
Hew/// put  them  out.  2.  Remarkably  \  He  will  put  rhem  out  he- 
fore  thee.  3.  Gradually^  which  is  the  fpecial  thing  here  noticed  in 
the  manner  of  the  conqueft,  namely,  h'j  little  and  little.  The  fame 
you  read,  Exod.  23.  29,  30.  The  wifdom  of  God  is  to  be  remark- 
ed in  the  gradual  conqueft  of  his  people's  enemies  ;  and  it  is  in  real 
kindnefs  to  the  church,  that  her  enemies  are  fubdued  by  little 
and  little, 

'^o^Jfrael  being  typical  of  the  church  ;  and  the  land  of  Canaan 
typical  of  heaven  -,  and  Ifraefs  conqueft  over  the  nations,  their  e- 
nemies,  typical  of  the  fpirituai  conqueft  of  the  Lord's  people  over 
their  fpirituai  enemies  ;  and  the  manner  of  God's  dealing  with  them 
for  the  moft  part,typical  of  the  way  of  God's  dealing  with  his  peo- 
ple in  all  ages  :  Therefore  I  would  deliver  to  you  the  gofpel  of 
this  text,  and  open  it  in  this  one  doctrinal  obfervation  : 

That  as  the  true  Ifrael  of  God  have  nations  of  enemies  in  their  way 
to  the  poffeffion  of  the  heavenly  Canaan  ;  fo  the  Lord  their  God  will 
conquer  thefe  nations  by  little  and  little. 

I  ftiall  endeavour  to  open  and  confirm  this  doftrine  in  the  follow- 
ing method.  I.  Inquire  who  are  the  true  T/r^d-/ of  God.  2.  Speak 
a  little  of  the  heavenly  Canaan,  which  they  v/ill  be  brought  to  the 
poffeflion  of.  3,  Inquire  what  nations  of  enemies  tliey  have  in 
their  way.  And,  4.  Speak  a  little  of  the  conqueror,  theLord their 
God.  5.  The  manner  of  the  conqueft,  his  putting  them  out  before 
them  hy  little  and  little.  6.  The  reafon  of  this  gradual  conqueft'.  7.. 
Make  application.  And  in  all  thefe  I  ftiail  endeavour  as  much  bre- 
vity as  pofiible.  Mean  time,  look  to  the  Lord,  that  he  would 
give  fome  word  with  power,  and  with  a  bleifing. 
FIRST    HEAD. 

The/r/?  thing.  Who  are  the  true  I/rael  of  God,  to  whom  this- 
promife  is  made  in  the  myftical  and  fpirituai  fcnfe  of  it  ?  Lhey 
are  not  all  IfracI  that  are  of  Ifrael 

I.  The  tiiic  Ifrael o{  Go;l,  whom  he  will  bring  to  the  lieavcniy 
Canaan.,  are  a  people  whom  he  hath  fct  apart  for  hinrifelf,  r.nd  fc pa- 
rated  from  the  reft  of  the  world,  as  Ijrcel  v/as.  The  true  Jfraet 
are  let  apart,  not  only  by  election  from  eternity,  but  by  cffecLual 
calling  in  time.     As,  in  the  firft  creation,  God  f(n>arated  i\\t  light- 

from 


590  Tl}e   gradual    CoNQ.uest,     Or, 

from  ihcdarknefs,  and  made  the  one  day,  and  the  other  night ;  Co 
in  efFcilLial  calhiig,he  fcparates  the  cleft  from  others,as  light  from 
darknefs :  He  leaves  the  red  of  the  world  buried  in  their  own  ob- 
fcurity,  and  makes  the  others  children  of  light.  By  effe6luai 
calling  they  get  convincing  grace,  others  are  left  ftupid  and  fear- 
ed,- they  get  enlightning  grace,  and  others  are  left  inthedark  ; 
they  gee  renewing  grace,and  others  are  left  in  their  enmity ;  they 
get  perJ wading  and  enablinggrace  to  believe,  others  are  left  in 
their  unbelief,"  and  remain  children  of  difobedienceand  unper- 
fwadablenefj.-  This  people  have  I  formed  for  myfclf&c.    Plence, 

2.  The  true  Ifraeloi'  God  are  a  people  wiiom  he  hath  brought 
out  of  Egypt  inafpiritual  fenfe,  as  Ifraelwasin  a  temporal,*  and 
that  wiuli  a  high  hand,  and  outflretched arm.  He  hath  brought  them 
out  of  the  £^3'/}?  of  a  natural  itate,  and  out  of  tne  houfe  of  bon- 
dage ;  from  their  natural  bondage  to  fin  and  Satan,  their  bondage 
to  the  law  as  a  covenantof  works,  putting  them  to  the  hard  task 
and  intolerable  labour  of  doing  for  life  i  a  task  nuich  worfe  than 
i\\e  Egyptian  bondage,  of  making  bricks  wiihoutftraw:  He  has 
brought  them,  I  fay,  out  of  the  houfe  of  bondage  with  a  high  hand  ; 
no  power  in  the  world  being  able  to  loofe  their  bonds,  if  the  pow- 
er of  a  God  had  not  been  put  forth  for  that  end.  They  are  a  peo- 
ple redeemed,  not  only  by  the  price  of  the  mediator's  blood,  but 
alfo  by  the  power  of  his  fpirit:  By  his  poxver  he  hath  begun  to 
plague  their  enemies,  and  to  drown  them  in  the  red-fea  of  hLs 
blood  ;  for  they  overcome  by  the  blood  of  the  lamb. 

3.  The  true  IJrael  of  God  are  a  people  acquainted  with  travel- 
ling in  the  wildernefs,  h-om  Sinai  to  Zion,  aslfraelwiw,  I  mean, 
from  the  law  to  the  gofpel,  from  the  covenant  of  works  to  the  co- 
venant of  grace.  As  Ifraela.t  Sinai  was  amazed  at  the  fight  of  God 
appealing  in  his  terrible  majefly,and  afterwards  were  brought  in- 
to covenant  with  him ;  fo  the  true  Ifraelof  God  are  a  people  that 
have  been  humbled  with  the  views  of  God's  holinefs  and  infinice 
juftice  in  the  command  and  threatning  of  the  law,  and  been  made 
to  fee  for  refuge  to  the  hopefet  before  them  In  the  gofpel- covenant ;  they 
have  come  from  Sinai  to  Zion,  to  Jefus  the  mediator  of  the  new 
covenant,  and  to  the  blood  of  fprinkling. 

4.  '1 'he  true  Jfracl  of  God  are  a  people  acquainted  with  the 
condu6bof  the  pillar  of  cloud  and  of  fire,  as  Ifrael  was ;  I  mean, 
they  have  gotten  the  fpirit  of  Chrift  to  be  their  guide  in  the  way 
to  Canaan :  If  any  man  have  not  the  fpirit  cf  Chrijl,  he  is  fione  of  his ; 
and  it"  any  man  have  the  fpirit  of  Chrifl,  he  is  guided  thereby,  and 
led  into  all  truth,  and  out  of  all  the  paths  of  damnable  error. 
'1  here  is  a  leading  of  thefi^irit  byafecret  invifible  hand,  and  by 

the 


Heaven  'vcon  by  little  and  little,  591 

the  means  of  the  word,  that  all  the  Ifrael  of  God  are  partakers 
cf ;  even  a  voice  behind  them,  faying,  this  is  the  -ivay,  and  chat  is 
not  the  way ;  and  all  his  fJjeep  knoiv  bis  -aoice. 

5.  The  true  Ifrael  of  God  are  a  people  fed  with  Rlannn  from 
heaven  in  a  fpintual  fenfc,  as  Ifrael  was  in  another  i'enfe :  They 
area  people  that  eat  the  hidden  Manna ;  that  have  bread  to  ear, 
the  world  knows  not  of,  even  tbe  bread  of  life  that  came  down  from 
heaven :  They  live  by  faith  in  thefon  of  God;  Clirifl;  is  the  yllpha  and 
Omega  of  their  life,  the  food  and  medicine  of  their  life^  the  rellor- 
er  and  preferver  of  their  life ;  they  cannot  liVe  without  him.  The 
worldling  lives  upon  his  riches,  the  carnal  man  lives  upon  his 
Jufls,  hypocrites  live  upon  their  profefi^Gnjlegalifts  live  upon  their 
duties ;  but  the  true  Ifrael  oi  God  live,  in  the  way  of  duty,  upon 
Chrifthimfelf,  as  their  mfdom,  righteorfnefs^  fanfftification  and  re- 
demption. If  I  have  any  wifdom,  Chrifl  is  my  wifdcm;  If  any 
righteoufnefs,  Chriftis  my  righteoufnefs ;  if  any  holinefs,  ChrA 
is  my  fanftification:  Chrifl  is  my  ALL,  my  life,  my  flrength, 
my  treafure,  &'c. 

6.  Tbdti'ue  Ifrael  of  God  are  people  acquainted  with  wreftling 
with  God  for  the  bleffing,  as  ^acob  was,  who  therenpon  obtained 
the  name  of  Ifrael',  and  all  believers  are  thereupon  called  the  feed 
cf  Jacob,  that  -(hall  not  feek  his  face  in  vain.  I'hey  area  people, 
whofelifeof  faith  isa6tedmuch  upon  their  knees,  or  in  a  way  of 
praying  in  the  name  of  Chrift,  and  in  the  fpirit  of  Chrifl  ,*  Praying 
in  the  Holy  Ghoft ;  This  is  the  generation  of  them  that  feci  thee,  that 

feek  thy  face,  O  Jacob's  God.  They  are  always  wancers,  and  that 
makes  them  always  feekers  and  bcs;gars. 
SECOND  HEAD. 
Second  thing  was  to  fpeak  a  little  of  the  heavenly  Canaan  that 
they  will  be  brought  to  the  poflefTion  of.  I  would  hold  it  forth  in 
thefe  four  particulars,  namely  in  its  types,  epithets,  parts,  andpro- 
perties. 

(  T . )  In  its  Types.   The  types  of  the  heavenly  Canaan  were  ma- 
nifold.    I  Ihall  name  a  few  of  them.    i.  The  earthly  C^;?^^?/;  was 
1  atype  of  the  heavenly  and  celeflial  Canaan.     Hew  magnificently 
'  does  the  Lord  fpeak  of  Canaan !  It  is  calkd  a  goodly  land,  a  holy  land, 
\  a  land  f.oi:cing  zvilh  milk  and  bony  ;  yet  this  land  was  hut  a  type  and 
^1  fliadow  of  tiie  heavenly.  2.  JF'^r^J^y^Vv^as  a  type  of  this  heavenly 
' '  Canaan.     Tlu/  all  the  pleafant  orchards  and  comely  things  in  the 
world  were  united  in  one,  they  could  not  come  th.at  length  as  to 
I  ccmpete  with  the  earthly  paradife  for  plcaftu'e  and  conielinefs, 
'  when  God  placed  our  firil:  parents  there  in  their  innocent  flate. 
Vet  what  was  it  but  a  faint  refemblance  of  the  heavenly  paradife  ?. 

nothing 


^92  ^^^  gradual  Conquest  :     Or, 

nothing  but  a  (liadow  of  it.  3.  The  Sabbath  was  a  type  of  this 
heavenly,  happy,  and  eternal  fabbath  of  reft.  Indeed  it  is  but  a 
rcfllefs  red  the  Lord's  people  have  here;  when  they  reft  in  the 
Lord  atany  time,  their  reft  is  foon  difiiarbed  :  Even  the' they  can 
lay  at  times  Jle  turn  to  thy  reft,  0  myfoul,for  the  Lord  hath  dealt  boun- 
ti  fully  'xith  thee;  Ilowfoon  does  the  devil,  and  the  ill  heart,  and 
tiie  world  difquiet  them  again  ?  But  there  remains  a  reft,  a  fabba- 
tifm,  for  the  people  of  God.when  they  fnall  reft  from  their  labour, 
reft  from  fm  and  forrow.  4.  The  Tabernacle  was  a  type  of  the 
heavenly  Canaan;  the  Lord's  prefence  filled  the  tabernacle;  O 
liow  does  his  glorious  prefence  fill  heaven,  and  fill  all  the  hearts  of 
the  heavenly  inhabitants  !  Glorious  things  are  fpoken  of  the 
earthly  Z/on,  how  much  more  glorious  things  may  be  fpoken  of 
the  new  Jeri{falcm  above !  But  then, 

(2.)  Wemayconfiderthis  he^.YQu\^  Canaan  \n  its  Epithets,  as, 
J.  It  is  called  ^Houfe,  John  14.2.  A  manfion-houfe,  a  prepared 
place.  In  my  father's  houfe  are  many  manfions ;  I  go  to  prepare  a  place 
foryou.  O  what  a  noble  houfe  is  it,  where  glory  dwells!  Whata 
brave  houfe  will  it  be^  when  the  father  of  the  family  will  in  the 
nidft  of  the  houfe,  and  all  his  children  about  him,  allhisele61:  ga- 
thered together  from  all  corners  of  the  earth;  where  the  God 
and  Father  of  our  Lord  JefusChrift,  Chrifthimfelfthe  elder  bro- 
ther, and  all  the  younger  brethren  will  dwell  together .'  2.  It  is 
called  the  ^oy  of  the  Lord.  Enter  thou  into  the  joy  of  thy  Lord.  Joy 
here  enters  into  the  believer,  but  there  the  believer  enters 
into  joy  ;  he  enters  as  it  were  into  an  ocean  of  joy,  and  it  is 
the  joy  of  his  Lord  Jefus.  How  great  is  the  joy  that  our  Lord 
entred  into,  as  the  reward  of  his  obedience  unto  death  ?  Of  v/hich 
it  is  faid,  Heb.  12.  2.  that,  For  the  joy  that  ivas  fet  before  him,h€  endur- 
ed the  crofs,  &c.  That  fame  joy  the  faints  are  to  enter  into ;  In 
thy  prefence  there  is  falnefs  of  joy,  &c.  3.  It  is  called  life,  eternal 
life,  Rom.  6.  laft.  The  Gift  of  God  is  eternal  life  through  JefusChriji 
Gur  Lord.  Life  is  fweet ;  and  the  more  excellent  tlie  life  is,  the 
more  fweet.  A  living  file  is  more  happy,  by  reafon  of  life,  than 
the  glorious  fun  in  the  firmament.  The  rational  life  is  yet  more 
i  wcet  ,•  the  life  of  grace  is  yet  fvveeter  than  any  of  thefe :  But  the 
life  of  glory  isfvveeteftofall,  and  this  life  is  eternal,  it  is  life  for  e- 
vermore.  4.  It  is  called  a  kingdom,  a  heavenly  kingdom, 2Tim.  4. 1 8. 
The  Lord  fhallpreferve  me  to  his  heavenly  kingdom.  Yea,  fuch  a  king- 
dom, that  here  all  the  fubje6ls  are  kings.  One  faid  o^Rome  once,  ■ 
that  it  was  Refpiiblica  Regum,  a  common-wealth  of  kings,  it  is  true  > 
of  heaven,  it  is  a  common-wealth  of  kings,  they  are  all  kings  and- 
j^riefts  unto  their  God  ;_And  there  all  the  kings  \uvq  their  crowns, 

a 


HeaveN'  mn  by  little  and  littk.  593 

a  crown  of  glory,  righteoLirnefs  and  joy  :  They  will  have  their 
thrones ;  To  him  that  overcomes.willlgive  to  fit  imth  me  on  my  throne, 
&c.  They  will  have  their  royal  robes,  their  robes  of  glory,  and 
palms  of  vitlory.     But  again. 

(3.)  We  may  confider  this  heavenly  Canaan  in  i^sparts.  There 
are  efpeciallythefe  four  parts  of  heaven  and  glory  mentioned  in 
fcripture,  namely,  v'lfion,  likenefs,  love, fatisf action.  The  firft  part 
of  it  is  the  vifion  of  God,  i  Cor.  13.12.  Now  we  fee  through  a  glafs 
darkly,  but  then  face  to  face.  Father,  Izvill,  that  thefe  whom  thou  haft 
given  me  may  be  with  me  where  lam,  to  behold  my  glory.  New  ca- 
binets of  rich  treafure  will  be  opened  up  to  them  every  moment 
to  eternity.  2d  part  of  it  is  likenefs,  v/hich  follows  upon  the  for- 
mer, I  John.  3.  2.  Wejhallhe  like  him,forweJhaUfee  him  as  he  is. 
This  is  the  native  fruit  of  beholding  Chrift,  to  be  thereby  brought 
to  conformity  to  him,  2  Cor.  3.  lafl:.  3d  part  of  it  is  love.  This 
follows  upon  the  former.  Likenefs  breeds  love,  even  upon 
earth:  Then  will  the  faints  be  made  perfect  in  love,  ijfohnj.. 
18.  O  what  flames  of  love  will  burn  in  heaven!  Every  faint  will 
be  a  flame.  4th  part  of  it  is  fatisf  action ,  which  proceeds  from  the 
reft,  Pfal.  1 7.  lafl:.  1  will  behold  thy  face  in  rightcoufnefs ;  zvhen  I  a- 
wake,  Ifijallbefatisfiedwith  thy  likenefs.  All  this  is  begun  on  earth 
in  the  heirs  of  glory.  The  brighter  view  a  believer  gets  of  Chrifl-, 
the  more  likenefs ;  the  more  likenefs,  the  more  love ;  and  the 
more  love,  the  more  fatisfaftion.  But  O  when  there  fliall  be  per- 
fe6l  feeing,  there  will  be  perfe6l  likenefs  ,•  when  perfetl  likenefs, 
perfedl  love;  and  whenperfe6l  love,  perfe6l  fatisfaftion  and 
joy :  Then  the  ranfomedof  the  Lord  fhall return,  and  come  unto  Zioil 
with  fongs  and  everhfling  joy  upon  their  heads,  &c.  Ifa.  35.  10. 

(4.)  We  might  Coniiderthis  heavenly  Canaan  in  its  properties. 
Itis anotlier fort ofinheritance than  theearthly  Canaan,  i.  Itis 
a^/orioMy inheritance:  Itisgloryitfelf;  yea,  2Ln exceeding  great 
and  eternal  weight  of 'glory,  2  Cor.  4. 1 7.  God,  who  is  every  where 
prefent,  is  there  gloriiuiily.  To  make  a  weak  alluflon,  the  fun  in 
the  firmament  is  in  this  or  that  place,  by  his  rays  and  beam.s ;  but 
in  the  firmament  in  a  glorious  manner :  So  God  is  here  on  earth  in 
his  grace^and  the  rays  of  his  countenance  ,•  but  in  heaven  in  a  glo- 
rious way.  O  there  the  faints  are  indeed  all  glorious  within  and 
without  both,-  their  bodies  glorious,  like  untoChrifl:'s  glorious, 
body,  when  once  they  are  raifed;  their  fouls  glorious  becaufe 
perfe^Un  holincfs.  2.  Ic  is  a /;^«i;6'?2/}' inheritance,  therefore  cal- 
ed  a  heavenly  kingdom{ns  I  faid)  in  oppofltion  to  earthly  kingdoms. 
There  the  great  King  is  heavenly,  the  fubje^ls  are  heavenly,  the 
^.'orkisheavenly,  the  reward  heavenly,  the  company  heavenly, 

P  p  the 


t^g^  The  gradual  C  o  N  au  E  s  T  :   Or, 

the  converfe  heavenly,  all  heavenly.  3.  It  is  ^purchafed sind pro- 
j/;;/^i inheritance,-  ca\\Qd2LptircbafedpoJ}eJJton,Eph.  1.14..  The 
crown  is  purchafed,  the  throne  purcnafed,  the  robes  purchafed, 
and  all  purchafed  by  the  blood  of  the  lamb ;  which  makes  them 
fmg  that  melodious  fong,  isoorthy  is  the  kmb  that  was  Jlain.  And 
as  it  is  purchafed,  foitispromifed  inChrift  before  the  world  be- 
gan, 2  Tim.  1 . 9.  and  Tit.  1.2.  The  earthly  Canaan  was  a  promif- 
,  ed  land ;  they  had  it  by  promife  made  to  Abraham  firfl,  and  in  him 
to  them :  So  is  heaven  promifed  to  Chrifl,and  in  him  to  all  the  fpi- 
ritual  Jfrael  4.  It  is  an  eternal  inheritance,  i  Pet.  1 . 4.  An  inhe- 
%itance  incorruptible,  undefiled,  and  thatfadeth  not  aimy.  The  earth ly 
Canaan  was  but  temporary,  fubjeft  to  be  laid  defolatefor  the  fins 
of  the  inhabitants  thereof;  and  accordingly  it  was  laid  wafte,  and 
remains  fo  to  this  day :  But  the  heavenly  Canaan  is  an  inheritance 
that  is  not  liable  to  corruption  nor  defilement,  and  therefore  it  fades 
not  away.  It  cannot,  like  the  former,  be  infefted  with  enemies  or 
ill  neighbours,  nor  with  any  plague  or  malady.  The  inhabitants  of 
the  land  fhall  not  fay, I  am  Jick.  his  a  phce  of  ipeY{e&:he3ikh,without 
any  ficknefs,-  and  a  happy  immortality,  without  any  death,  or 
fear  of  death :  A  bleft  eternity  ,*  for  when  thoufands,  thoufands, 
thoufands  of  years  are  gone,  their  happinefs  is  but  beginning. 
Earthly  kingdoms  fade,  and  this  world's  monarchsdie  ;  but^^in 
that  everlafting  kingdom,  death  is  fwallowed  up  in  vi6tory.  If 
it  were  to  have  an  end  after  millions  of  years,  it  were  enough  to 
make  them  live  in  perplexity  and  trouble  ;  but  it  is  eternal  and  e- 
verlafting.  There  is  a  fliort  defcription,  from  the  word,  of  that 
heavenly  Canaan, 

THIRD  HEAD. 
The  third  thing  is  to  Ihow  what  nations  of  enemies  and  oppofi- 
tions  are  in  the  way  to  this  heavenly  Z/<?«.  See  how  many  and 
mighty  nations  flood  in  the  way  of  i/rae/'s  poffeffing  the  earthly 
Canaan,  f.  i.  of  this  chapter  where  our  text  lies.  Seven  nations 
greater  and  mightier  than  they :  And,  after  they  came  to  that  land  of 
promife,  fome  of  thefe  nations  were  fufFered  to  dwell  among  them, 
particularly  the  Jebufites,  that  were  like  prickles  in  their  eyes,  and 
thorns  in  their  fides.  And,  in  procefs  of  time,  God  flirred  up  0- 
ther  nations  againfl;  them,for  juft  and  holy  caufes  as  thePhiliJlineSy 
the  Moabites,  the  Ammonites y  that  coafted  near  their  dwelling ;  be- 
fides  the  AJfyrians  and  Babylonians  from  remoter  countries,  that  led 
them  captive.  And  befides  outward  enemies  and  foreign  invafi- 
ons,  they  were  not  a  little  vexed  and  difquieted  with  civil  and  in- 
teftinediflentions:  There  was  ^^wi's  houfe  again  ft  ZJ^-y/Ws,  and 
Da^i^i^s  againfl  5a«/'s ;  ///w/againfl>^«/;A>^«^  again  ft  Ifiaeh 

Manajfes 


Heaven   won  by   littk  and  little.  595 

Manajps  againfl;  Ephraim,  and  Ephraim  again  ft  ManaJJes ;  nations 
thus  both  without  and  within,  &  enemies  on  every  fide.  Now,  in 
likemanner,  there  are  great  and  mighty  nations  ihatoppofe  the 
true  Ifrael  of  God  in  their  way  to  the  heavenly  Canaan  above,  and 
that  hinder  their  peaceable  pofTeflion  of  any  part  of  heaven  that 
thro'  grace  they  poflefs  on  earth.  In  allufion  therefore  to  the  fe- 
ven  nations  here,thatGod  caft  out  before//^-^ff/of  old  ;  I  fliall  {how 
feyen  of  thefe  nations  of  fpiritual  enemies  &  oppofitions  that  are 
in  che  way  to  the  heavenly  Canaan^^ind  thatdifturb  the  Ifrael  of 
God  in  any  begun  pofTeflion  that  they  may  have  here  thro'"jgrace. 
I  only  premife,that  as,in  an  outward  fenfe,  all  nations  of  the  earth 
proceed  from  one  root  and  original,  namely^thefirftmany/^ia^M  ; 
foina  fpiritual  fenfe,  molt  part  of  all  the  nations  that  oppofe  our 
happinefs  dofpringfrom  one  root,  and  the  grand  root  is  original 
iin  and  natural  corruption :  Here  is  the  great  commander,  that 
leads  forth  multitudes  of  nations  of  aftual  oppofitions  againflGod, 
and  the  Ifrael o(  God  that  are  bound  for  the  heavenly  Canaan.  A 
body  of  fm  and  death  is  the  fertile  womb  that  brings  forth  fwarms 
in  one  day ;  yea,there  (as  it  were)  whole  nations  are  born  at  once. 
But  more  particularly,  there  are  thefe  feven  nations  that  oppofe 
and  vex  the  Ifrael  of  God  in  their  way  to  Canaan ; 

1 .  A  nation  of  vain  thoughts.     We  are  by  nature  vain  in  our  im» 
aginations,  Rom.  1.21.  and  thefe  vain  thoughts  lodge  within'fthe 
walls  of  Jenifalem,  Jer.^.  14.  OJerufalem,  wajh  thine  heart  from 
wickedjiefs ;  how  long  floall  vain  thoughts  lodge  within  thee  ?  Thefe 
nations  lodge  within,  and  take  bed  and  board  of  you,  and  eat  up 
the  fap  of  your  fouls;  therefore,  when  D^t;/^  fays,  P/i/.  119. 113. 
I  hate  vain  thoughts^  he  exprefles  them  with  a  word  that  fignifies 
the  fprig  and  branch  that  grows  in  a  tree,  which  draws  the  fap  out 
of  it,  and  makes  it  fruitless.     Do  you  not  find  a  nation  of  this  fort 
fwarming  about  your  heart  every  day,  and  every  hour  of  the  day  ? 
Yea,  I'm  miftaken  if  thefe  Philiflines  have  not  been  upon  you,and 
if  thefe  nations  have  not  been  befetting  you,  and  befieging  your 
fouls  in  time  of  hearing,praying,communicating  3 1  this  occafion  ; 
and  I  believe,  they  that  are  exercifed  and  bound  for  heaven,  will 
find  a  need  of  almighty  power  to  put  out  this  nation  before  them, 
tho'  there  were  no  more:  And  indeed  thefe  vain  tho'tsare  like 
the  flying  pofts  to  the  reft  of  the  nations  that  may  be  named. 
But  then, 

2.  I'here  is  a  nation  of  worldly  cares,  which  Chrift  compares  to 
briars  and  thorns,  that  choke  the  feed  of  the  word,  Mark  4. 19. 
QXidLuke  8. 14.  This  nation  goes  under  thenameof/r«^^//V3/ ; 
but,  if  you  look  narrowly  to  its  armour,  you  will  find  the  motto 

P  P  2  thereof 


59(5  The  gradual  CoNauEST  :     Or, 

thereof  to  he  careful  about  many  things,  but  negled:ing  the  one  thing 
vecejpiry  :  And  yet  this  is  fuch  a  powerful  nation,  that  many  peo- 
ple arefubdiied  by  it,  fo  as  they  can  do  nothing  but  mind  earthly 
things,  and  fo  mifs  heaven,and  come  lliort  of  falvation  ^^  Yea,  fuch 
is  the  power  of  this  nation  even  over  the  Ifrael of  God,  that  he  is 
obhged  in  a  manner  to  fmite  them,and  beat  the  world  out  of  their 
heart  with  a  rpd  of  correftion,  Jfa.  57.17.  For  the  iniquity  of  his  co- 
vet oufnefs  ivas  I  tvroth,  andfniote  him :  Yea,  the  rod  of  God  will  not 
do  it,  till  the  grace  of  God  efficacioufly  be  exerted ;  /  hid  me^and 
was  ivroth ;  and  yet  he  'went  on  frowardly  in  the  way  of  his  heart :  But 
fovereign  powerful  grace  fleps  in ;  I  have  feen  his  ways,  and  will 
heal  him.         • 

3 .  There  is  a  nation  of  doubts  and  fears,  and  fmful  difcourage- 
ments,  and  unbelieving  objections,  Pfal  43.  6, 7.  The  foul  is  o- 
verfet  and  overwhelmed  oftimes  with  thefe.  They  may  well  be 
compared  unto  a  nation  ,*  they  are  fo  many,  that  no  fooner  does  a 
minifter  begin  to  anfwer  obje6tions,but  the  unbelieving  heart  will 
raifea  thoufand  more  ;  andfo  mighty,  that  there  is  no  fubduing 
of  them,  till  Chrijl  himfelf  rebuke  them,  as  he  did  the  raging  waves  of 
thefea,  with  a  word  of  power,  and/o  creat'e  a  calm  in  the  foul.  This 
is  a  nation  that  rages,  like  the  heathen  fpoken  of,  Ffal.  2.  and  ?';««- 
^m^jmany  vain  things  againflthe  Lord,  and  his  Anointed;  but  the 
Lord  dills  the  rage  with  the  rod  of  his  ftrength.  that  he  fends  out  of 
Zion ,  when  he  makes  a  people  willing  in-  the  day  of  his  power.     He  an- 

'  fwers  the  doubts  and  objedlions  of  unbelief,  and  flills  the  fears  and 
difcouragements  of  his  people,  either  by  a  word  of  power  let  info 
the  heart,  fuch  as  that.  Fear  not,  it  is  I;  be  not  afraid :  0  thou  of  little 
faith,  wherefore  didft  thou  doubtl  Or  by  a  breathing  of  hislpiritj 
accompanying  a  word  that  is  fpoken  to  the  ear. 

4.  I'here  is  a  nation  of  ungodly  men  from  \^ithouf,  that  alfo  vex 
and  oppofe  the  Ifrael  of  God  in  their  wayto  the  heavenly  Canaan^ 
Pfal.  43. 1 .  ^udge  jne,  OGod,  and  plead  my  caufe  againfl  an  ungodly 
nation:  This  is  a  nation  that  many  times  fupprefs  and  bear  down 
tlie  work  of  God  in  the  foul.  The  company  and  iniluence  of  the 
ungodly, that  mock  at  religion, and  laugh  at  facred  tbings,is  a  greaC 
lett  and  impediment  to  the  falvation  of  a  foul.  And  as  it  v/as  with 
JJrael  of  old,  fo  it  is  with  the  church,  in  all  ages,  (lie  is  never  with- 
out enemies  that  annoy  her :  T'here  are  four  forts  of  ungodly  men 
that  the  church  c:f  God  generally  complain  of;  the  Tyrant,  the/i 
theijl, i\:c  Hcretick,  zndihe  Hypocrite:  Some  of  thefe  would  fub- 
vcvt,  and  others  pervert  her.  The  Tyrant,  by  heart-hatred  and  o- 
pen  perfecution  ;^  the  Jtheijl,  by  profanity  of  life ;  the  Heretick, 
by  corruptnefs  of  do61rjne  j  and  the  Hypocrite,  by  pretences  of. 

holinefs. 


II  £  A  YEN  "j.'on  by  little  and  little.  S97 

hoiinefs.  Thcfe  nations  of  ungodly  men  do  oppofe  the  IJrael  of 
God,  partly  by  force,  and  partly  by  fraud :  And  indeed  the  fecrec 
enemies  are  ufually  the  mofl  dangerous  of  the  two ;  they  that  ufe 
fraud,  more  dangerous  than  thefe  that  ufe  force :  For  thefe  being 
feen  and  known,  are  more  eafily  avoided  ;  but  the  other  not  fo 
eafiJy  fnunned,  becaufe  not  fufpefted. 

^  5.  There  is  a  nation  of  mighty  kings,  and  powerful  giant?,as  the 
.'Ons  of  Jnak  are  called,  Num.  13.33.  How  many  great  kings  did 
the  Lord  give  into  the  hand  of  Jfrael  ?  fuch  as  Og  king  of  Bajban, 
Sibonkmgo^thQ/Jmorites.  Pfal.  136. 18, 19,20.  Pfal.  135. 10,11. 
But  there  are  greater  kings  and  potentates  tiian  thefe,  that  ftand 
in  the  way  of  the  pofleiTion  of  the  heavenly  Canaan.  There  are 
more  efpecially  four  kings,  mighty  kings,  to  be  fubdued:  For^ 
(i .)  As  fin  is  a  mighty  king,  that  reigns  in  us,  and  over  us  natural- 
ly ,"  therefore  fays  the  apoftle,  Rom.  6.  1 2 .  Let  not  fin  reign  in  your 
mortal  body :  So,  (2.)  Satan  is  a  mighty  king  in  his  own  territories ; 
therefore  called  the  Prince  of  this  xvorld,  the  Prince  of  tbepoiver  of 
I'heair,  that  rules  in  the  hearts  of  the  children  ofdifobedience,  Eph.  2.  2. 
(3.)  .S^^yisa-mightyking:  it  competes  with  kingjefus, and  keeps 
his  throne,  fo  long  as  thelofticefs  of  man  is  not  bro't  down,  and 
haughtinels  of  man  made  low,  i^f.  2.  11.  that  the  Lord  alone  may 
be  exalted  in  the  heart:  And,  even  after  Chrift  is  exalted  to  the 
throne  of  the  heart,  felf  is  ftill  fighting  &  working  for  the  throne. 
It  is  a  king  that  all  the  world  adore.  (4.)  Death  is  a  mighty  king, 
therefore  called  the  king  of  terrors, ]ohi^.  14.  lie  is  a  king,  that; 
is  the  terror  of  kings,  as  well  as  inferior  fubjeds.  This  is  called  the 
lajl  enemy  of  God's  Jfrael;  The  lajl  enemy  to  be  dcflroyedis  death  : 
And  happy  they  that  get  zhejting  of  death  remov'd,  which  is  fin. 
See  I  Cor.  is-  54, 55. 56, 57.  Death  [ball be  fivalloi'cedup  in  viL^ory, 
Chrifh  is  the  victorious  conqueror  of  this  and  all  other  enemies  ; 
however  thefe  are  mighty  kmgs  in  the  way,  &  fome  of  them  have 
mighty  giants  in  their  armies ;  particularly  thefe  three,  king  6"//:, 
Satan,  and  Sef  have  powerful  armies  to  fight  their  helhili  bat- 
tles.    And  there  are, 

6.  A  nation  of  deceitfiillufts  in  the  heart ;  fo  called,  Eph.  4.22. 
Thefe  are  like  fo  many  deputies  and  officers,  captains  and  lieute- 
nants, figluingunder  the  banner  of  king^/n,  king  6'^y-'' and  king 
Satan,  aginft  king  J  ES  U  S,  the  God  of  glory.  O  what  fwarms 
of  lulls  make  up  diis  army  of  hell  !  If  you'll  travel  through 
the  camp  of  your  heart,  you'll  fee  an  armed  regiment  ofgigan-' 
tick  lulls  :  There  you  'may  fee  grimfaccd  ignorance,  armed 
with  the  devil's  black  livery:  There  you  may  iti^curfed  Atheifn 
and  Unbelief,  armed  v/ith  lies,  and  blafnhemies,  andbitcerinvec- 

P  p  3  tives 


59^  TJ)e  gradual    CoNQ.ir£ST:     Or, 

lives  againfl:  heaven :  There  you'll  fee  cruel  enmity ,  armed  with  a 
bloody  fword  of  forcible  oppofition  unto  God  and  Chrift :  There 
you'll  Cqc  fubtile  hypocrify,  armed  with  fraud  and  flattery :  There 
you'll  kebrafen-facedhardnefs  ofheart^Rvmed  with  a  brow  of  brafs: 
there  you  may  fee  duhijljfecurky,  armed  with  a  fearlefs  fpirit,  and 
a  ftupi'd  confcience ;  bold  prefumption,  armed  with  a  daring  coun- 
tenance; toivering  pride,  armed  with  a  robe  of  gaudy  attire,  and' 
an  eye  of  fcorn,  contempt  and  difdain  ,*  as  2LKofe  If -righteous  con- 
fidence, armed  with  grofs  ignorance  both  of  the  fpirituality  of  the 
law,  and  myflery  of  the  gofpel.  There  is  a  powerful  nation  of 
heart-plagues  and  deceitful  lufts,  that  reign  over  the  ungodly 
world,  and  many  times  rage  in  the  hearts  of  believers,  to  the 
leading  of  them  captive. 

7.  I'here  is  a  nation  of  a^ual out-breakings  In  the  life,  2ind  fins  in 
the  converfation :  Thefe  are,  like  the  common  foldiers  of  the  ar- 
my of  hell,  makingdaily  excurfions  into  the  camp  of  i/r^^/;  yea,. 

-  every  hour  of  the  day  they  are  breaking  out  on  this  hand,  and  on 
that  hand,  and  round  about  us  on  all  hands,  in  innumerable  omif- 
llons,  and  commiflions.  Here  breaks  out  intemperance  and  i?ifo» 
Iriety,  in  eating,  drinking,  and  ufing  of  the  comforts  of  life ;  there 
breaks  out  idle  words,  vain  talking,  unprofitable  converfation :  Here 
appears  negligence  in  duty,  or  carelefnefs  and  indifferency  in  hearing, 
reading,  praying,  communicating ;  and  there  appears  miffpending 
of  time,  fabbath  and  week-days  both,  walling  our  precious  op- 
portunities, and  mifimproving  our  talents,  without  endeavouring 
to  do  good,  or  get  good,  to  glorify  God,  or  edify  thefe  that  are 
converfant  with  us.  The  former  nation  I  mentioned  was  the  lujls' 
cfthefleflo,  and  this  nation  is  the  works  ofthefleflj :  The  lufts  of  the 

-  iiefli  are  deceitfully  hidden  within  the  walls  ,•  the  works  of  theflefJy 
are  open  andmanifeft,  making  continual  outward  excurfions.  You. 
have  a  lift  of  them,  Gal.s- 19,20,21.  Another  liftof  the  names 
of  the  foldiers  of  this  army  you  may  read,  2.  Tim.  3. 1,2,  3, 4, 5. 
&c.  Men  fJjall  be  lovers  of  th emf elves:  There  goes  the  king  and 
commander  in  chief,  fclflove ;  and  then  follows  a  lifl:  of  the  com- 
mon foldier?,  covetous,  boajicrs,  proud,  &c.  Now  thefe  are  feven 
nations  continually  in  arms,  and  at  work  for  hell,  and  againfl: 
heaven  :  The  nation  ot  vain  thoughts  continually  flying  poft 
through  the  refl;  of  the  nations  for  intelligence  ;  the  nati- 
on of  ^vorldly  cares  continually  making  provfion  for  the  flefby 
to  fulfil  the  lufls  thereof ;  the  nation  o(  doubts,  and  unbeliev- 
ing fears  mid  jealoifes,  is  flill  keeping  watch,  and  flandingcenti- 
nel  at  the  door  of  the  heart,  to  keep  out  all  heavenly  meiTages, 
and  exclude  all  propofals  of  peace  with  heaven  ;  the  nation  of 

ungodly 


Heaven  'u^on  by  little  and  little.  599 

ungodly  men  continually  guarding  the  out-works  of  hell,  and  play- 
ing their  battering-rams,  to  beat  down  what  God,  and  Chrift,  and 
the  gofpel  would  build  up  ,•  the  nation  of  mighty  kingSy  that  1  men- 
tioned, are  flill  iflliing  forth  new  commands  and  orders  for  war 
againfl:  heaven;  the  nation  of  deceitfullujls,  like  officers  of  the 
army,  are  flill  multeringthehofl,  leading  them  forth  to  the  field 
of  battle,  and  fetting  them  in  battle-aray ;  and  the  nation  of  actu- 
al fins  and  out-breakings  are  flill  brandilhing  their  fwords  and 
fpears,  making  daily  and  hourly  excurfions  out  of  the  camp  of 
hell,  and  incurfions  upon  their  oppofites  and  antagonids,  running 
upon  the  camp  of  Jfiael,  to  deftroy  them,  and  hinder  their  march 
to  the  heavenly  Canaan,  Now,  to  thefe  feven  nations  all  the 
world  of  mankind  are,  by  nature  kept  in  fubje6lion  ,•  and,  which 
is  worfe,  they  are  willing  flaves  and  captives  to  them :  And  even 
iheJfi-aelof  God,  that  have  left  their  camp,  and  fled  under  the  co- 
lours and  ftandard  of  the  Lord  Jefus  Chrifl  the  captain  of  fal  vati- 
on,  are  many  times  led  captive  by  them;  they  are  flill  giving  bat- 
tle to  Ifrael.  Now,  O  thou  that  art  bound  for  the  celeflial  Canaan^ 
what  thinkefl  thou  of  thefe  nations  ?  Are  they  not  feven  nations^ 
greater  and  mightier  than  thou?  Surely,  if  thou  haft  found,  to  thy 
fad  experience,  the  power,  and  policy,  and  pernicious  iniiuencc 
of  thefe  mighty  nations  upon  thee,  it  will  be  welcome  news  to 
hcdiYtbat  the  Lord  thy  God  ivill  putout  thefe  nations  before  thee  by  lit- 
tle and  little 

FOURTH  HEAD. 

The  i*bz/rr/j  thing  that  I  propofed,  was,  tofpeakalittleof  the 
conqueror  of  thefe  nations,  that  is.  The  king  of  glory,  The  Lord 
ftrong  and  mighty^  the  Lord  mighty  in  battle.  Indeed,  they  that  have 
llich  mighty  nations  to  fight  and  debate  with,  have  need  of  a 
mighty  conqueror  to  fabdue  them :  And  he  is  here  faid  to  be  the 
LordthyGod;  whereheisdefcribed,  i.  By  his  name  JEHOVAH. 
2.  By  his  relation  to  them  in  Chrifl,  Thy  GOD. 

(  I . )  IfraeFs  captain, that  fights  their  battles,  is  defcribed  by  his 
great  name  Jehovah,  I'HE  LORD,  in  capital  letters ;  which  is  or- 
dinarily ufed  in  all  our  EngliJJj  tranilations,  to  intimate  that  in  the 
original  it  is  JEHOVAH:  Andicis  a  name  that  points  out  the 
perfe6lion  of  his  nature.  It  is  remarked,  that  all  along  thefirfl 
chapter  of  Gencfis,  while  God  was  yet  upon  his  creating  work,  he 
is  called  ELOCHIM,  a  God  of  poiver  ;  but  in  the  fccond  chapter  of 
Gencfis,  ver.  4.  God  having  complcared  his  work,  he  is  then  called 
JEHOVAH-ELOCf  IIM,  a  God  of  power  and  perfcaion.  And  as 
here  he  tak^s  that  name,  when  he  pctfcfts  what  he  had  begun ;  fo 
we  find  him  making  himfclf  known  by  chisn^irae,  when  he  ap- 

P  p  4  pears 


Coo  The  gradual  Conq^uest  :     Or, 

pears  to  perform  what  he  had  promifed  tolfrael,  Exod.  6.  3.  lap- 
-pcared  to  Abraham,  Ifaac,  and  Jacob,  by  the  name  of  GOD  AL- 
MIGHTY, but  by  my  name  JEHOVAH,  'was  I  not  madeknov:nto 
Them.  God  would  now  be  known  by  his  name  JEHOVAH,  as  be- 
ing, I.  A  God  performing  what  he  had  promifed,  and  fo  giving 
a  being  to  his  promifes.  2 .  A  God  perfedling  what  he  had  begun, 
find  fmifliing  his  own  work.  And  now,  the  fubduing  of  the  Ca- 
7iaanhes  before  Ifrael,  was  a  work  that  God  had  promifed,  and  a 
work  that  now  he  had  begun ;  therefore  he  makes  himfelf  known 
in  this  work  by  his  name  Jehovah,  a  performing  and  perfe6ling 
God.  This  is  the  powerful  conqueror,  that  all  the  true  Ifraelof 
God  have  to  look  to,and  depend  upon,  for  deftroying  the  nations 
of  fpirjtual  enemies  for  them.  'I'his  name  belongs  to  our  Lord 
jcfjs  Chsift.  equally  '■joith  the  Father  and  the  eternal  Spirit.  It  is  he 
I  hat  led  i/r<:z^/  out  of  Egypt  by  the  himd  of  Mofes,  wrought  won- 
ders for  them,  and  brought  them  to  Canaan,  and  delivered  their 
cnemiies  into  their  hand  ',  by  all  which  was  typified  the  greater 
falvation  and  deliverance  that  he  was  to  work,  in  accomplifliing 
the  bufmefs  of  our  redemption  in  our  nature.  And,  by  taking  to 
himfelf  the  name  JESUS,  he  hath  not  loft  the  name  JEHOVAH ;. 
iiay  he  could  not  be  a  Jcfus,  if  he  were  not  Jehovah ;  he  could  not 
deil:roy  tliefe  nations  I  have  named,  the  fum  of  which  is  fin :  For 
10  deftroyiin,  is  more  than  to  make  a  world:  Sincannot  be  de- 
ilroyed,  without  fatisfying  that  infinite  juftice  that  finoffendedy 
and  glorifying  that  infinite  holinefs  that  fin  affronted,  and  fulfil- 
ling that  law  that  fin  had  violated^  and  appeafingtliat  wrath  and 
vengeance  that  fin  had  kindled.  Further,_^K  couldnot  he  deftroyedf 
•wit horn  defiroying  the  devil  that  begat  it,  andthe  wicked  heart  thatbro't 
it  forth;  all  v/hich  requires  a  new  creation,  more  great  and  glo- 
rious than  the  firfl:,  and  belongs  to  none  but  JEHOV^AH.  This 
.uame  points  out  the  divine  glory  of  our  redeemer,  and  conquer-r 
or,  which  I  offer  in  thefetwo  further  remarks  upon  it.  i.  This 
great  name  JEHOVAH  (as  thefe  that  inveftigate  theBebrezu 
root,  obferve)fignifies,  being,  eflence,  fimple-exiflencejorfelf- 
fublifience  j  and  imports  his  moft  fimple,  abfolute,  eternal  and 
independent  being  and  cxiftence;  having  his  being  in,  of,  and 
from  himfelf;  and  from  v/hofe  infinite  being  all  creatures  have 
their  finite  being.  2 .  This  great  name  JEHOVAH  comprehends 
in  itfclf  the  three  Hchre-j  tenfes :  The  preterit^  fignifying  the  time 
paft;  theprcfent,  fignifying  whatis  now;  and  the /z/rz/ri?,  fignify- 
ing the  time  to  come;  and  imports  that  defignation  given  to 
Chrilt,  Rev.  1.  4,  [].  IVhichis^  and  i-:Jj:ch  'ujsis,  and  -ivhichis  to  come, 
'JT;i!<r  lie  is  the  1  AM  I'f-IAT  I  A'^l,  as  he  is  called,  Exod.  3. 14. 

^  I'he 


Heaven  lun  by  little  and  little.  Coi 

The  Jlpha  and  Omega,  thefirji  and  the  lajl,  the  firft  without  be- 
ginning, and  the  lall  without  end.  Obut  they  that  have  fuch  a 
5i!orious  general  to  follow,  need  not  fear  to  take  the  iieldagainfl 
iiie  nations !    He  is  JEHOVAH. 

(  2.  )  IfraeTs  captain-general  is  here  defcribed  by  his  relation  to 
them ;   Thy  GOD,  The  Lord  thy  God.     This  relation  is  ftated  upon 
the  ground  of  a  new-covenant  difpenfation,  even  a  covenant  of 
promife  in  ChrilTJefus.    Of  this  covenant  there  was  an  old-tefta- 
ment  difpenfation,  under  which  this  people  of  Ifrael  were ;  and  i\ 
new-teltament  difpenfation,  under  which  we  are:  The  former 
was  a  darker,  and  this  is  a  clearer  and  brighter  difpenfation  of  the 
fame  new  covenant.     The  old  covenant  of  works  being  broken 
and  violated  by  the  fin  of  man,  God  could  not  in  honour  come 
under  this  relation  again  to  finners  but  upon  the  ground  of  a  new 
covenant  eftabliihed  in  Chrift;   This  covenant  of  promife  was 
firfl  difcovcred  to  Adam  in  Paradife,  afterwards  to  Abraham  and 
others.     The  promife  of  that  new  covenant  Avas  fealedby  the 
blood  of  Chriil  tipically,  under  the  old  taflament,  by  the  facrifices 
then  oifered;  ^nd  actually  at  Jerufakm^  when  he  gave  his  life  a 
ranfom  for  many.     Upon  the  footing  of  this  covenant,  I  fay,  ic 
is,  that  he  afTerts  this  relation.  The  Lord  thy  God.     But  more  par- 
ticularh',  for  explaining  this  relative  defignation.  Thy  God,  we 
may  take  a  fourfold  view  thereof. 

I.  As  it  is  expreflive  of  the  ancient  federal  relation  betwixt 
God  and  Ifrael  o^  old,  the  church  of  the  Jeivs  under  that  difpen- 
fation.    He  became  their  God,  and  they  were  chofen  of  him  to 
be  his  peculiar  people,  beyond  all  other  people  in  the  world,-  as 
you  fee,  Dent.  7.  6.  For  thou  art  a  holy  people  to  the  Lord  thy  God :  The 
Lord  thy  God  hath  chofen  thee  to  be  a  fpecial  people  unto  himfelf,  above 
all  people  upon  the  face  of  the  earth.   1  Je  made  known  his  mind  with 
refpedt  to  the  way  of  falvation  to  them,  and  they  to  others,  PfaL 
147. 19,  20.  He  PQe'Wedhis'u:ord  unto  Jacob,  and  his  feat utcs  and  his 
judgments  to  Ifi-ael ;   he  hath  not  dealt  fo  -ivith  any  nation.     And, 
having  taken  them  vifibly  into  a  covenant-relation,  he  eftabliflics 
his  covenant  with  them  and  their  feed,  Deut.  10. 15.  The  Lord  had 
delight  in  thy  fathers  to  lo'jethem,  and  hcchife  their  feed  after  them. 
And  thus  he  faid  to  Abraham,  Gen.  17.7.  /  iu/7/  ejlablilh,  my  cove- 
nant bct'-joeennie  and  thee  and  thy  feed  after  thee,  to  be  a  God  to  thee  and 
to  thy  feed.     Hence  fays  God  to  them ,  T'oii  only  have  I  knozvn  of  all 
the  families  (f  the  earth.  All  this  is  faid  of  them,  even  with  refpe6t 
to  their  church-ftate,  abif  ra^t  from  the  fngular  Hiving  privileges 
of  true  believers  among  them,  who  thro' grace  were  enabled  to, 
improve  thde  great  advantages  tliey  en  joved  above  other  people... 


6o2  The  gradual  Conquest:    Or, 

By  virtue  of  this  relation  that  he  ftood  in  to  them,  he  engaged,  as 
the  Lord  their  God,  to  put  out  the  nations  of  the  C^/ja^;?/?^^  be- 
fore them  by  little  and  little. 

2.  You  may  view  it  as  expreffive  of  the  prefent  federal  relati- 
on that  God  ftandsin  to  the  vifible  church  under  the  new-tefta- 
ment,even  to  usGentiles,^s  fucceeding  to  thej^cu^  in  their  church- 
privileges,  together  with  fuperadded  advantages,  info  far  as  the 
new-teftaraencdifpenfation  does  excel  that  of  tile  old.  As  it  was 
faid  to  the  y^iyZ/Zi  church,  Thcproimfeistoyou  andtoyour  children, 
A6ls  2.  39.  and  that  to  them  belong  the  adoption^  and  the  glory,  the  co- 
"oenanty  andthepromife,  Rom.  9.4.  So  in  like  manner  do  they  be- 
long to  the  chriflian  church,  we  being  grafted  in  among  them,  to 
partake  of  the  root  andfatnefsof  their  olive-tree,  Rom.  1^17..' 
Hence  flows  a  common  intereft  that  all  the  members  of  the  vifible 
church  have  in  God  as  their  God,and  Chrift  as  their  head ;  not  on- 
lyasanheadof  eminency,  butas  an  head  ofinfluence&  govern- 
ment. All  the  common  influences  flied  among  the  mentb^rs  of 
the  vifible  church  come  from  his  fource,  and  from  thence  refulc 
alfo  many  excellent  privileges,  all  which  dxefeakd  in  baptifm,which 
fucceeds  to  the  fealof  circumcifion  among  ihQjezos.  Baptifm 
feals  to  us,  and  to  all  the  vifible  church,  a  common  general  right 
to  God's  covenant,  fo  as  we  may  warrantably  plead  the  promifes, 
and  that  promife  in  particular,  I  will  be  your  God,  and  ye/Jjall  be  my 
people ;  which  is  the  fundamental  promife.  Great  are  the  privi- 
leges that  belong  to  the  vifible  church,  that  do  not  belong  to  thefe 
that  are  without :  God  commits  to  them  his  miniftry,  his  oracles 
and  ordinances  ,•  by  the  means  of  which,  he  brings  forth  children, 
and  gathers  his  ele6f ,  fo  as  out  of  the  church  vifible  there  is  no  or- 
dinary poflibility  of  falvation,  A8i;s2.  lad.  As  all  the  baptized 
members  of  the  vifible  church  haveafealed  interefl:inthc  cove- 
nant of  promife,fuch  as  lays  them  under  a  fpecial  obligation  to  be- 
lieve in  Chrifi:  ,•  fo  they  have  a  claim,beyond  the  refi:  of  the  world, 
to  God  as  their  God  in  Chrifi:,  and  as  their  Saviour :  Yea,  all  the 
church  vifible  are  faid  to  be  in  Chrifi:,  John  15.  2.  even  thefe  bran- 
ches that  bear  not  fruit,  and  that  fliall  be  taken  away,and  cafi:  into 
the  fire.  Baptifm  feals  our  ingraftment  into  Chrifi:,  that  is,  an  in- 
graftment  common  to  all  that  are  members  of  the  vifible  church, 
befides  the  faving  fpiritual  ingraftment  of  true  believers.  Now, 
that  common  relation  that  you  all  have  to  God,  as  church-mem- 
bers, tho'  it  be  common  to  believers  and  unbelievers,  yet  it  is  in  it- 
felf  a  fpecial  privilege,  whereby  you  are  exalted  above  the  refl:  of 
the  world  ihat  are  without  the  church,  and  gives  every  one  of  you 
a  right  to  plead  this  prQmife  to  b«  accomplillied  to  you  in  a  fpiri- 
tual 


Heaven  won  hy  little   and  little.  603 

tual  fen  fe,  The  Lord  thy  God  will  put  out  thefe  nations  before  you  by  little 
and  little,  even  fuch  nations  of  fpiritiial  enemies  as  were  typified 
by  the  Canamites  tha.t  Ifracl  had  to  deal  with.     But  then, 

3.  You  may  view  this  relative  defignation.  Thy  GOD,  as  ex- 
preflive  of  the  fpecial  relation  he  flands  in  to  the  church  invifible 
militant  here  upon  earth ;    I  mean,  to  true  believers,  the  living  mem- 
bers of  Chrift,  and  true  Jfrael  of  God,  whom  he  makes  fo,  by- 
becoming  their  God  in  a  way  of  fovereign  free  grace  in  and 
through  Jefus  Chrift,  in  whom  they  have  a  peculiar  intereft  in 
God  as  their  God,  and  a  fpecial  title  to  all  the  promifes  of  the 
new  covenant  as  their  charter ;  allthe promifes  thereof  beingYea  and 
Amen  in  Chrijt  Jefus.   Now,  it  is  in  this  fenfe  efpecially  that  I  con- 
fider  this  delignation,  The  Lord  thy  God',   becaufeitis  the  fpiritual 
intent  of  the  tex^  tnat  I  treat,  namely,  as  it  does  typify  andrcpefent 
the  fpiritual  deliverance  of  the  true  7/?'«e/ of  God  from  their  fpiri- 
tual enemies,  in  order  to  their  pofleflion  of  the  heavenly  Canaan  y 
yet  n*otrexcluding  the  great  appearances  the  Lordmakes  for  his  church 
vifible  on  earth,  colleftively  confidered.   And  here  it  is  proper  you 
obferve,  that  tho'  this  title,  The  Lord  thy  God,  be  oftentimes  in 
fcripture  fpoken  of  with  refpedl  to  a  vifible  church,  a  mixt  people 
of  good  and  bad ;  as  when  he  fays  to  Jfrael,  I  am  the  Lord  thy  God 
that  brought  thee  out  of  the  land  of  Egypt,  and  houfe  of  bondage ;  and 
whereas  in  many  inftances  it  is  fpoken  colle6livelyof  the  whole 
body  of  the  church:  Yet  this  rule  is  to  be  obferved,  that  where 
the  Lord  is  mentioned  in  relation  thus  to  a  mixt  peop]e,all  the  pri- 
vileges that  flow  from  fuch  a  relation  of  God  to  that  people,  are 
but  common  privileges,!  mean,  common  to  all  that  vifible  church. 
Thus  the  privilege  of  bringing  out  of  the  land  of  Egpyt,  was  a 
common  privilege,  common  to  all  that  people,  good  and  bad  a- 
mong  them.;  and  fo  was  this  privilege  of  cutting  off  the  nations  of 
the  Canaanitcs  before  thetn'in  a  literal  fenfe,  and  pollening  them  of 
the  earthly  Canaan  :■  And  therefore,tho'  God  be  called  the  God  of 
a  church  or  people  colledlively,  which  infers  many  excellent  pri- 
vileges, tho'  common  to  them  all,  as  was  fliev/ed  above ;  yet  be  is 
not  their  God'm  the  fame  refpeft  as  he  is  the  Godof  the  belici-'er,  or  of 
the  true  Jfrael.     As  they  are  not  all  Ifrael  that  are  of  Jfrael  (  for  the 
whole  vifible  clrdrch,  God's  profeffing  people,  aj^e  of  JJrael ;  but 
only  true  believers  are  Jfraelites  indeed,  nnd  Jews  inwardly,  the  true 
fpiritual  circumcifion  )  fo  thefe  true  Jfraelites,  *  have  a  courfc  by 
common,  having  a  fpecial  and  peculiar  propriety  in  God  as  their 
God,  which  infers  fpecial  and  peculiar  privileges.     And  hence, 

4.  You  may  view  this  defignation,  Thy  God,  as  cxprefiive  of  all 
the  blefl ngs  that  are  imported  in  this  fpecial  relation  that  he 

Hands 
*  i.  c.  They  have  privilcgcst  above  others,  as  Bdjmi/i  had  above  liis  brcihren. 


i 


^04.  The  gradual  Conquest  :     Or, 

ftands  in  to  his  true  Ifrael  And  indeed  the  privileges  imported 
thus  in  the  word.  Thy  God,  are  innumerable  and  unfpeakable :  His 
being  their  G£'r^,imports  that  they  have  an  interefi  in  all  that,  he  island 
all  that  he  hath,  and  all  that  he  can  do,  and  is  ivont  to  do  for  thcfe 
ivhofe  God  he  is.  Here  is  a  field  that  would  take  a  long  eternity  to 
travel  thro'.  Happy  is  the  people  ivhoje  God  is  the  Lord.  AHhappinefs 
in  time,  and  for  ever,  is  imported  in  it :  His  being  their  God,  im- 
ports all  the  relations  that  he  can  be  into  them,  for  making  them 
holy  and  happy  for  ever  in  himfelf ;  that  he  is  andwillbe  their  fun  to  en- 
lighten them,  their  portion  to  inrich  them,  their  father  to  pity  them,  their 
husband  to  cherifJj  them,  their  righteoifnefs  to  clothe  them,  their  guide 
to  conduct  them,  their  glory  to  croim  them,  and  their  /ILL  in  all.  But 
the  text  confines  me  to  thefe  relations  imported  in  this  title.  Thy 
God,  which  have  a  refpeft  to  his  deftroying  their  enemies  before  them 
by  little  and  lit  tie.  I  only  mention  two  of  thefe ;  i.  His  being  their 
<jod,  imports  that  he  is  their  friend,  tho'  their  enemies  be  many. 
2.  His  being  their  God,  imports  that  he  is  their  Jhield,  tho'  their 
enemies  be  mighty. 

jfl,  Amidfl:  the  multitude  of  enemies,  their  God  is  their/n>72^. 
And  indeed,  no  matter  who  be  our  enemies,  if  God  be  our  friend. 
Jf  God  be  for  us,  fays  the  apoftle,  'who  can  be  againft  us  ?  Rom.  8.31. 
i\nd  he  is  a  friend  to  all  thefe  to  whom  he  is  a  God  in  a  peculiar 
manner.  And  his  being  their  friend,  imports  the  removal  of  feud 
and  enmity,  his  anger  being  turned  away,  and  reconciliation  made  up 
through  Chrifi,  whatever  was  the  former  difference.  It  imports 
the  acceptation  of  their  perfons  into  favour,  and  the  obligation 
he  lies  under  as  a  friend,  by  virtue  of  the  new  covenant  of  grace, 
and  promife,  to  help  them  in  every  time  of  need, ^  to  do  all  their  works 
in  t':c:n  and  for  them,  and  to  fight  all  their  battles.     Therefore, 

2^/3',  Tho'  their  enemies  be  mighty,  his  being  their  God,  im- 
ports that  he  is  their  fhield.  The  Lord  Godis  a  fun  anaflveld  to  them, 
Pfal.  84.  II.  The  Jbields  of  the  em'th  are  his;  and  his  being  their 
fliield,  is  to  be  underftood  both  in  a  defcnfivc  and  offcnjive  way.  i. 
He  is  the  f.ord  their  God  and  Ihield  to  defend  them. Pfal.  7. 10.  My 
defence  is  of  God,  which  faves  the  upright  in  heart.  Hence  called  a 
Jirong  tower,  and  rock  of  defence,  a  hiding  p!ace,aco'-jert,  a  fhadow,  to 
ilieltcr  themfrrm  the  aOuults  and  attacks  of  the  nations  of  ene- 
mies that  are  within  them,  and  round  about  them,  Ifa.  32.  2.  A 
man  /hall  be  a  hiding  place  from  the  wind,  a  covert  from  the  tempeji,  as 
rivers  of  waters  in  a  dry  place,  and  as  the  fhadow  of  a  great  rock  in  a 
weary  land.  2.  He  is  the  Lord  their  God  and  fl.neld,  for  offending  all 
then-  enemies :  Hence  he  is  faid  to  have  a  fword  of  poWer  girded 
on  his  thij^h,  tor  executing  jr.d?''->ien':  on  their  ?nc!Tiies-  Deut.  32. 


Heaven   'vjon    by  little   and  Uttk.  6"oj 

31,  32.  If  Lcohet  my  glittering  Jivord,  andmine  hand  take  hold  of  judg- 
ment, I  will  render  vengeance  to  mine  enemies,  and  a  reward  to  them 
that  hate  me ;  Lvoillmake  mine  arrows  drunk  wilh  blood^Scc.  Read  alio 
ver.  43.  and  compare  it  with  Ifa.  63.  i,  2,  3, 4.  The  day  of  vengeance 
is  in  mine  heart,  for  the  year  of  my  redemption  is  come.  O  it  is  a  day  of 
happy  vengeance  to  the  Ifraelof  God,  when  he,  as  their  mighty- 
conqueror,  fiibdues  the  nations  under  them,  and  takes  vengeance  on  all 
their  powerful  liijls  andfpiritual  enemies.  A  day  o^  vengeance  to  the 
enen:y,  is  a  day  of  redemption  to  his  friends.     But  this  leads  me  to 

Thi: fifth  thing  propofed,  namely,  to  fpeak  of  the  manner  of  the 
conquell.  We  have  heard  of  the  conqueror,  heredefigned.  The 
Lord  thy  God ;  and  now  the  manner  of  the  conquell  is,  He  ivill  put 
out  thefe  nations  before  thee  by  little  and  little.  And  here  three  tilings 
niay  be  noticed  with  reference  to  the  manner  of  the  conqueft ;  r. 
It  is  obtained  powerfully  and  effe6lually,  He  will  put  out  thefe  nati- 
ons. 2.  Vifibly  and  remarkably,  he  will  put  them  out  before  thee.  3. 
Gradually  and  piece-mail,  by  little  and  little.  To  each  of  thefe 
I  would  fpeak  a  word. 

lirji,  The  ?;2«w?2^r  of  the  conqueft  is,  that  it  is  obtained  ^ow^r- 
fully  and  ejf  equally :  The  Lord  thy  God  will  put  out  thefe  nations ;  or, 
as  it  is  rendered  in  the  margin,  he  will  pluck  off  thefe  nations.  And 
fo  it  is  further  explained,  f.  23.  of  this  chapter^he  will  deliver  the  in 
unto  thee,  and  fJjall  dejlroy  them  with  a  mighty  deflrufftion,  till  they  be 
dcftroyed  utterly.  Jnd  he  will  deliver  their  kings  into  thine  bands,f.  24. 
andExod.  23.30.  By  little  and  little  will  I  drive  them  out.  Now,thns, 
in  the  fpiritual  conqueft,  the  nations  muft  be  put  out :  And  the 
Lord's  putting  them  out,  does'^im'port, 

I.  That  thefe  nations  of  lufts  and  fpiritual  enemies  haveflrength 
and  power  upon  their  fide ;  fo  that  it  is  no  eafy  work  to  get  them 
Jdriven  out,  yea,  utterly  impoffible,  iinlefs  the  Lord  our  God  undertake 
It.  If  you  ask  where  the  ftrength  of  thefe  nations  lies,  and  parti- 
cularly the  ftrength  of  fm  ?  I  anfwer,  in  thefe  four  things  ;  (i .) 
The  ftrength  of  the  nation  of  fm  and  of  lufts  lies  in  their  xooi^thc 
body  of  fin  and  death :  As  the  ftrength  of  a  tree,  lies  in  the  ro-or,  f  3 
that  the  ax  muft  be  laid  to  the  root,  if  you  would  deftroyit;  and 
as  the  ftrength  of  the  water  is  in  the  fountain,  fo  that,if  you  would 
deftroy  it,  the  fountain  muft  be  ftopt  up  ,*  fo  the  ftrength  of  fm  is 
in  the  root  and  fountain  of  fin  thatis  within.  And  hence,  (2.) 
The  ftrength  ofthefe  nations  of  lufts  liesin  the  relation  they  have 
to  ourfelves :  And  hence,  for  a  man  to  dcftroy  his  lufts,  is  to  deny 
himfelf.  Thefe  nations  of  lufts  and  fins  are  fuch  a  part  of  hinifelf, 
that  they  fcem  to  be  the  beft  part,and  the  moft  ufeful  part  of  him- 
felf,- his  right -handi  his  right-eye,  bis  members^  Col.  3.  5.  Mortify 

therefors 


Co6  The  gradual  Conquest  ;    Or, 

therefore  your  members  that  are  upon  earth.  (3.)  The  flrength  of 
thefe  nations  lies  in  the  commander  and  captain  general  that  leads 
them  forth,that  is,the  devil ;  the  great  qiiarter-mafter  that  fills  the 
heart,  as  it  is  faid  of  Ananias,  A6ls  5.  3 .  JVhy  hath  Satan  filled  thine 
heart,  to  lie  to  the  Holy  Ghoji,  and  keep  back  part  of  the  price  ?  It  is  the 
devil  that  fills  the  heart  of  people  to  lie,&  fills  their  heart  to  fwear, 
and  fills  their  heart  to  drink  and  debauch,  and  fills  their  heart  to 
keep  back  what  fervice  is  due  to  God.  This  commander  is  a 
flrong  man,  and  cannot  be  conquered  but  by  aftronger.  Yea,  (4.) 
The  ftrength  of  thefe  nations  of  fin  lies  in  the  law  of  works,  i  Cor. 
15. 56.  The  flrength  of  fin  is  the  law.  Sin  hath  dominion  overallthat 
are  under  the  law,  and  not  under  grace,  Rom.  6. 14.  and  that  on  ma- 
ny accounts,  which  I  cannot  now  infifl:  upon  ,•  but  particularly,  a- 
mong  the  reft,  becaufe,  by  reafon  of  the  original  breach  thereof, 
they  are  under  the  curfe  of  it,  of  which  curfe  theftrength  of  fin  is  a 
great  part ;  fo  that  no  lefs  power  than  that  which  can  pull  up  the 
root,  a  body  of  fin  and  death,  and  pull  down  felf  and  all  the  members 
of  it,  and  that  can  deftroy  the  devil  the  captain  of  hell,  and  at  the 
fame  time  give  full  fatisfadlion  to  the  law  of  the  God  of  heaven  ; 
no  lefs  power  can  defi:roy  thefe  nations,fox  here  their  fi:rength  lies. 
The  Lord's  putting  them  out,  fuppofes  and  imports  this  ftrength 
and  power  that  they  have  upon  their  fide. 

2.  It  imports  that  thefe  nations  of  iufi:s  and  fpiritual  enemies 
have  the  pofiTeflion,  which  indeed  is  alfo  a  great  part  of  their 
ftrength.  There  would  be  no  need  of  driving  them  0Mf,if  they  were 
not  in :  Nay,  they  are  in  pofiTeffign,  they  are  in  adtual  pofleflTion 
of  the  under/landing  of  all  men  by  nifture,  who  are  therefore  alienat- 
ed from  the  life  of  God,  thro'  the  ignorance  that  is  in  them.  They  have 
aftual  pofiefiTion  of  the  will ;  hence  men  are  not  only  unwilling  to 
let  thefe  nations  go  out,&as  unwilling  ^sPharaoh  was  to  letlfraelgo, 
tho'  plagued  from  heaven  for  his  wilfulnefs,-  but  alfo  the  will  \s filled 
with  enmity  againfi  God^^nd  rifes  up  in  arms  and  oppofition  againfl 
hini,and  in  favour  of  thefe  lufl:s.Yea,they  havepofleflion  of  all  the 
powers  and  faculties  of  the  foul;  they  are  deeply  rooted  in  the 
heart  and  nature,  as  the  Jebifites  were  in  the  land  of  Canaan ;  and 
there  they  fortify  and  intrench  tbemf elves,  fo  that  it  is  no  eafy  work  to 
drive  them  out :  Yea,  as  they  have  no  v/ill  to  go  out,  fo  out  they 
will  never  go,  'till  they  be  driven  by  a  fuperior  power,  as  Chrifl'  j 
drove  the  buyers  and  fellers  out  of  the  temple,  wh&  turned  the  temple' 
of  God  to  a  den  of  thieves.     Therefore, 

3-  It  imporrs  an  exerting  of  the  divine  power  in  oppofition  to. 
thefe  nauons,  in  order  to  their  being  put  out  and  defiroyed;  and  that' 
IS  even  the  almighty  power  of  God  in  Chrift,  by  the  Holy  Ghoft, 

Rom. 
J 


Heaven  'won  by  little  and  little,  Coy 

Rom.  8. 13.  If  you  thro'  the  Jpr it  mortify  the  deeds  of  the  body,  you 
fhalllive.  It  is  not  by  the  power  of  nature,  or  free- will  ;  Not  by 
mighty  nor  by  power,  but  by  my  fpirityfays  the  Lordofhojls,  Zech.4.  6. 
When  the  conqiieft  is  a6lualJy  commenced  inafoul,  the  fpiric  of 
God  comes  &  gives  battle  to  the  nations  oi'iheCa?iaanites,t'.-\e  lufts 
and  old  inhabitants  of  the  heart,  and  takes  pofleffion.  How  he 
does  fo,  may  afterwards  more  appear :  Only,  I  fay  here,  the  Lord's 
putting  out  the  nations,  imports,  that  his  almighty  power  is  ac- 
tually put  forth  for  this  end. 

4.  It  imports,  that  this  power  is  and  iliall  be  effe6lual ;  for  it  is 
faid.  He  mil  put  them  out ;  he  'will  drive  them  out  of  their  old  quar- 
ters, and  deftroy  them ;  he  will  drive  thefn  out  of  the  heart,  out  of  the 
houfe,  out  of  the  will,  out  of  the  afFeftions,  out  of  all  the  forts 
•where  they  flrengthned  themfelves,  and  atlafloutof  the  world, 
when  he  compleats  his  work  of  fan6tification  ;  for.  He  that  hath 
begun  the  good  workt  will  perfed;  it,  Phil.  i.  6.  And  fure  theVe  is  no 
true  hearted  i/r^f //re  here,  but  wiil  fay.  Amen,  Lord  haften  the 
time  when  thefe  nations  of  lufts  fliall  be  driven  out  of  my  heart, 
and  driven  out  of  the  world ;  Lord  let  them  be  driven  to  hell  with 
the  devil  their  captain,  and  let  me  be  quit  of  them  for  ever.  Well, 
the  day  of  their  compleat  extirpation  is  coming;  The  Lord  thy 
Cod  will  drive  out  thefe  nations.    But  then. 

Secondly,  The  manner  of  the  conqueft,  hereexpreft,  is  vifible  . 
and  remarkable ;  he  will  drive  them  out  before  thee.    I  think  this  word 
may  import  the  vifible  and  remarkable  mannerof  the  conqueft; 
and  more  particularly, 

1.  Thatthe7/9^e/of  God  get  a  fight  of  their  enemies.  Thefe 
nations  are  in  their  view,  while  the  Lord  their  God  is  driving 
them  out,  and  while  they  through  grace  are  led  to  the  field 
of  battle  againfl  them :  He  will  drive  them  out  before  thee.  They 
that  never  got  a  view  of  their  fins  and  lulls,  nor  of  the  ftrength 
of  their  arms;  that  never  faw  their  own  corrupt  nature,  nor  ex- 
perienced the  power  of  corruption  in  their  hearts ;  they  are  yet 
living  at  their  carnal  eafe,  in  the  mid (l  of  thefe  nations,  and  un- 
der the  power  thereof:  They  are  alive  without  the  law,  Rom.  7. 9. 
The  commandment  hath  not  come,  noj-  fin  revived,  to  difcover  its 
flrength  to  them:  They  are  yet  foldiers  under  the  deviVs  banner: 
They  have  not  taken  on  with  Chrift :  I'he  battle  wirh  the  nations 
is  yet  not  begun ;  for  they  never  yet  faw  them,  nor  viewed  their 
llrength. 

2.  His  driving  out  the  nations  before  them,  imports,  that,  through 
grace  the  Ifrael  of  God  are  made  a61:ive  herein.  It  is  before  thee 
^heyjhall be  driven  out.    Being  a6led  by  his  grace,  they  a6t,-  being 

armed 


<5oS  ~  The   gradual    Conciuest:     Or, 

armed  bv  his  rpirit,they  fight,  and  through  thefpirit  mortify  the  deeds 
of  the  body.  It  is  true,  fometimes  the  Ifrael  of  God  have  nothing 
to  do  at  all,  but  juft  tofiandfiill,  as  it  were,  and  fee  the  filvation  of 
God ;  to  ftand  ftill,  an  d  fee  hozv  the  waters  mil  divide  to  let  them  thro\ 
and  how  tiiey  will  return  to  drown  and  overwhelm  their  enemies  l 
But,  for  ordinary,  their  work  is  to  go  forward^  m  the  name  and 
•ftrcngchof  theLord  their  God,  and  give  battle,  to  their  enemie.^ 
that  they  may  be  deflroyed  before  them,  and,  under  the  banner  of 
Chrijl  Jefiis  the  glorious  captain  ofjalvation,  to  fight  the  good  fight  of 
faith.     Yea, 

3.  His  driving  out  the  nations  before  them,  imports,  that  even 
when  they  are  called  to  a6]:  and  fight,  they  (liall  have  no  ground  of 
boafting,  but  rather  of  blufhing,  when  they  confider  what  part  it 
is  that  they  aft  in  this  matter :  For  the  Lord  himfelf  mufl:  be  the 
agent;  The  Lord  thy  God  ivill  put  out  the  nations  before  thee.  Ifrael s 
captain  goes  before  them,  and  leads  the  van,-  the  Lion  of  the  tribe 
of  Judah  mufh  go  before  them,  and  tear  their  enemiies  to' pieces : 
It  is  he  thatfubdues  the  nations  under  them.He  hath  gone  beforethem 
already,  and  had  a  blood  y  battle  with  all  the  nations  of  hell  upon 
mount  Calvary ;  there  he  fought  and  overcame  principalities  and  pow- 
ers ;  there  he  condemn  d  fin  in  the  fle/Jj,  and  deftroyedthe  ftrength  of 
itj  by  flailing  the  law  to  hiscrofSjCol.2.14..  And  however  the  nations 
iTiay  rally  their  forces  again,  and  feem  formidable  and  dreadful, 
yettheir  ftrength  being  broken  in  this  bloody  engagement,  the 
believer  hath  no  more  to  do  in  effedl;,  but  to  hold  up  the  red  flag  of 
the  blood  of  Chriftby  faith,  and  then  he  overcomes  by  the  blood  of  the 
Iamb,Rev.  12.  i.  The  great  battle  is  already  fought,  and  the  great 
art  of  thebeliev,er,  in  all  the  lefi'er  battles,  lies  in  fetting  hiscap- 
tai^i.beforc  hini,  faying,  FUgo  in  the  ft-rerigth  of  the  Lord ;  for  in  the 
Lord  only  have  Irighteoufnefs  and  ftrength  ',  viewing  him  as  before 
them  in  the  field,  according  to  his  promife.  The  Lord  thy  God  will 
put  out  thcfe  nations  before  thee. 

4.  It  may  import,  that,  as  the  Lord  their  God  will  make  their  ene 
mies  to  flee  before  their  face,  fo  they  (hall  be  witneiles  to  the  won 
ders  of  his  power  in  overthrowing  the  nations  in  their  way.  The; 
true  Ifrael  of  God  dare  hardly  call  themfelves  warriours  againft 
their  enemies,  but  rather  witnefTes  to  the  battle  of  the  Lord,  when 
he  fights  for  them,  and  jnakes  them  overcome,  and  then  gives  them 
the  name  0^ conquerors,  yea,  more  than  conquerors  thro"  him  that  loved 
them.  Me  overcomes  for  th.em,  and  then  crowns  them  as  theo- 
vertomers,  faying.  To  himthat  overcomes,  will  1  give  to  fm^ith  me 
(in  my  throne,  &c.  They  are  witnefTes  to  his  exploits  againfl  their 
enemies ;  for  his  ordinary  time  of  fighting  remarkably,  for  thejn, 

i 


Heaven  won  by  little   and  little.  §00 

is,  when  their ftrength  is  gone ;  and  when  he  fees  their  power  is  gone^ 
^nd.there  is  nonefJjut  up  or  kft^  hy  reafon  of  thepoiver  of  their  enemies. 
Dent.  32.36.  then  he  fleps  in,  and  takes  vengeance  on  their  enemies. 
And  indeed  the  day  of  power  is  a  day  of  remarkable  for  vidlories 
*  overfin,  Satan,  the  world,  and  the  lufts  thereof.  Doyouremem- 
^  ber  the  day,  believer,  when  you  thought  there  Was  a  legion  of  de- 
vils, a  nation  of  lufts,  an  army  of  corruptions,  a  regiment  of  hell 
"  within  you ;  but,  behold,  you  got  a  view  of  the  captain  of  falva- 
tion  ready  to  put  out  thefe  nations  before  you,  and  you  got  grace  to 
take  hold  of  him,  to  believe  in  him,  and  fo  to  turn  to  flight  the  ar- 
mies of  the  aliens  ?  Are  there  not  fome  remarkable  times,  when 
you  got  ^  our  feet  fet  upon  the  neck  of  your  lulls?  By  thee  I  have 
rim  through  a  troop,  fays  David,  Pfal.  1 8.  29.  and  by  my  God  I  overleap 
a  wall.  It  is  true,  the  conquefl  is  not  always  remarkable;  for 
fometimes  the  nations  compafs  them  about  like  bees,  and  fling 
them,  and  torment  them,  and  prevail  againft  them  ;  iniquities 
prevail  againjt  me,  fays  David:  Yet  they  never  prevail  fo  far,  bun 
that  grace  Hill  renews  the  fight,  and  at  lafl  obtains  the  vi6lory, 
though  yet,  through  many  ups  and  downs,  and  fallings  and 
rif]ng>,  to's  and  fro's,  and  changes.     Therefore, 

Thirdly,  The  manner  of  the  conquefl  here  exprefl  is  gradual,  by 
little  and  little.  7'his  is  the  main  point  here  intended,  with  refer- 
ence to  the  manner  of  the  Lord's  deflroying  the  nations :  There- 
fore I  would  here,  I.  Show  what  may  be  imported  in  this  ^/Vj5«r- 
ting  out  the  nations  by  little  and  little.  2.  By  what  feveral  fleps, 
ftrokes,  or  degrees,  he  puts  out  the  nations  inafpiritualfenfe. 

ift,  As  to  the  import  of  thisphrafe,  by  little  and  little,  i.  It 
fays,  that  the  Jfraelof  God  are  not  to  expe6l  that  their  fpiritual 
enemies  will  be  all  vanquifli'd  at  the  firll  onfet.  Tho'  the  vi6tory 
be.begun  whenever  the  foul  gets  in  toChrift,  and  under  his  col- 
curs  who  is  the  captain  of  falvation,  yet  the  commencement  of 
the  fpiritual  war  is  not  the  compleatment  thereof,-  nay, there  may- 
be many  a  battle  before  the  war  be  at  a  clofe,  and  the  viftory  com- 
pleat :  For  tho'  the  enemy  hath  got  a  dead  flroke,  and  tho'  the  na- 
tions of  lulls,  like  thebeaftm.entioned,  Dan.  7. 12.  have  their  do- 
minion taken  away,  yet  their  lives  are  prolonged  for  a  feafn,  which  oc- 
cafions  the  war  to  be  prolonged.  2.  By  little  and  little,  it  imports 
that  the  vifible  advantages  over  the  naticns  cf  fpiritual  enemies 
may  be  very  fmall :  Ifraelmay  he  at  a  time  hut  holpen  with  a  little  help, 
Dan.  1 1 .  34.  and  get  a  little  reviving  in  their  bondage,  Fz.g.  8.  a  li:  tie 
vidory  atatime,  a  fmall  advantage  againfl:  theenemv:  Bur,  tho' 
it  be  fmall,  yet  the  day  of  fmall  things  \s  not  tobedefpifed,  Zech.4. 
10.  for,  as  we  fay,  many  fmalls  make  a  great.     Therefore,   3. 

0.4  Tbe 


(5i  o  The  gradual   C  o  N  Q.U  E  s  t  :     Or, 

The  Lord's  putting  them  out  by  little  and  little,  imports,  thattho'  the 
feveral  foils  be  fmall,  yet  they  are  fuccefsfiil ;  for  by  little  and  little 
the  nations  are  thus  put  out  and  difcomfited:  Every  new  battle  tends 
to  the  ruining  of  the  enemy  more  andmore.^  Let  not  the  belie- 
ver fay  that  nothing  is  done,  becaufe  fo  httle  is  done,  and  the  ene- 
my is  yet  alive.  O  be  thankful,  if  by  little  and  little  the  Lord  be  put- 
ting them  out,  and  gradually  diminifliing  their  forces.  4.  By  little 
and  little y  it  imports  the  continuation  andprogrefs  of  the  war,  un- 
til there  be  a  total  extirpation  of  the  nations.  There  may  be  an 
intermiflion  of  {\.vokQSf  now  a  Itroke  and  then  a  ftroke  given  to 
the  enemy;  but  no  intermiflion  of  the  war  during  the  mili- 
tant flate,  no  proclamation  of  peace  with  the  enemy,  no 
league  with  any  luft  among  the  truQifrael  of  God.  Luds  may 
indeed  rife  and  rage,  and  rally  their  forces  again,  even  after 
they  are  routed,  and  a  multitude  of  thefe  nations  may  gather 
together;  and  the  believer  may  be  in  great  fears  of  theiflue,  left 
he  be  fwallowed  up  and  deftroyed  before  them:  till  by  faith  he 
get  a  new  recruit  of  auxiliaries  and  ftrength  from  heaven,  and 
then  he  will  fay,  with  thepfalmifl;  Pfal.  118- 10, 11.  The  nations 
compaft  me  about,  but  in  the  name  of  the  Lord  will  I  dejlroy  them  ;  for 
then  the  right-  hand  of  the  Lord  does  valiantly.  Yet  Hill  it  is  by  little 
and  little;  here  a  little,  and  there  a  little;  here  a  little  ftroke  given 
to  Satan's  kingdom,  and  there  a  little  ftroke ;  here  a  little  dafti  gi- 
ven to  the  old-man  and  his  lufts,  and  there  a  little  dafh :  a  little  ac 
this  duty,  and  a  little  at  another ;  a  little  at  this  fermon,  and  a  lit- 
tle at  another  fermon ;  at  this  facrament,  and  the  other  lacrament, 
till  the  finiQiing  ftroke  be  given.  But  this  leads  to  the  other 
queftion  here, 

2dly,  By  what  fteps  and  degrees  is  the  conqueft  over  the  nations 
advanced  to  a  total  extirpation  of  them  ?  Here  I  might  enquire, 
I.  By  what  degrees  the  conqueft  is  advanced  by  IfraeFs  captain 
in  his  own  perfon  ?  2.  By  what  degrees  it  is  advanced  by  him 
in  their  perfons  ? 

(i .)  By  what  degrees  the  conqueft  is  advanced  and  compleated 
by  the  captain  of  Ifrael,  thehord  JefusChrift,  in  his  own  perfon  ? 
I'Jl  tell  you  four  remarkable  periods  of  his  conqueft,  wherein  you 
may  fee  four  remarkable  degrees  thereof,  iji  Period  was  the 
commencement  of  the  war  in  paradife,  immediately  after  the  fall 
o^Adam  :  There  he  proclaimed  war  between  thefeedofthe  'woman 
and  the  feed  of  the  ferpent ;  and  after  the  proclamation,  during  that 
Old  Teftament  period  he  kept  all  his  foldiers  in  expcftation  of  his 
appearing,  according  to  that  promifeand  proclamation,  as  their 
Head  and  general ;  fo  that,in  the  faith  of  this  comingMr//?ij-,they 

over. 


Heaven  ijion  by  little  and  little.  6ii 

overcame.  2d  Period  was  in  the  remarkable  combat  that  was  be- 
twixt the  two  heads  of  the  two  contending  parties  on  mount  Cat- 
•vary^Chvid  on  the  one  hand,  and  the  ferpent  on  the  other ;  when, 
t  ho'  the  ferpent  bmifed  his  heel  unto  blood,  yet  he  brake  the ferpent's  head 
'•joith  his  bloody  heel,wh\kby  death  he  dejtroyed  him  that  had  the  power  of 
death,that  is  the  devil,&  vanquiflied  the  nations  of  hell  by  deflroy- 
ing  their  commander's  power,  ^d  Period  was  in  the  after-game 
that  followed  upon  this  memorable  combat ;  when  in  his  refur- 
reftion  and  afcenfion  into  heaven,  he  difmantled  all  the  garrifons 
of  Satan,  divided  t  he  fpoi  I  with  thcjlrong,  led  captivity  captive :  which 
laid  the  foundation  for  a  fuccefsful  war  to  all  his  Ijrael,  carried  on 
between  Michael  and  his  angels, and  the  dragon  and  his  angels ;  where 
the  dragon,having  got  a  de^idlyjlroke,  cannot  prevail,i^rj.  1 2.7,8. 
tho'  he  continue  thus  to  rail}/  his  forces  againft  heaven,and  all  that 
bend  heavenward  to  the  end  of  the  world.  And  then  comes  the 
^tb  Period,  in  that  confummate  flroke  which  the  captain  of  falva- 
tion  will  give  to  the  devil  and  his  armies,  at  the  great  day,  when  be 
will  come  in  the  clouds  of  heaven  with  power  and  great  glory  :  Then 
death,  and  he  that  had  the  power  of  it,  fiall  be  utterly  dejtroyed  ;  for, 
the  lajl  enemy  to  be  dejlroyed,  is  death,  1  Cor.  15.  $6.  From  the  firfl 
to  the  lafl  enemy,  not  one  Ihall  beleftnor  fpared  from  deflru6li- 
on :  Then  fin,  and  death  that  was  bro't  in  by  fin,  fliall  be  under  an 
eternal  banifliment,  never  more  to  appear  among  the  Jfrael  of 
God.  Thus  you  fee  by  what  fleps  and  degrees  the  conqueft  is 
effe6luated  by  the  Lord  Jefus  in  his  own  perfon. 

(2.  j  By  what  degrees,  fay  you,  is  it  aftually  obtained  by  him  in 
his  members  and  foldiers,when  he  drives  out  the  nations  before  them  ? 
Why,  I.  By  little  and  little  J  he  brings  them  to  the  field  of  battle  a- 
gainfi;  the  nations,  in  a  day  of  power,  when  the  fpiritual  war  is  be- 
gun. 2.  By  little  and  little,  he  carries  on  the  conquefi;,  'till  the 
day  of  death,  when  the  warfare  is  concluded. 

ijl,  Ihy,  by  little  and  little,  hehnngs  them  forth  to  the  field  a- 

gainflthe  nations  of  lufis  that  ftand  in  their  way  to  the  heavenly 

Canaan,  and  that  in  a  day  of  power,  in  a  day  of  converfion, 

when  the  fpiritual  war  is  commenced  in  the  man's  perfon. 

Qucfi.How  does  the  Lord  theirGod bring  'em  forth  againft  the  enemy? 

Ido  not  limit  tiieLord  to  this  or  that  way ;  he  is  fovereign  : 
But  I  fpcak  of  the  ordinary  fteps  and  degrees,  by  which  he  brings 
any  poor  linner  that  was  under  tlie  power  of  fin  and  Satan,  mixed 
with,  and  under  the  power  of  the  nations  of  hell,-  by  which,  I 
fay,  he  brings  them  to  the  field.  There  are  feveral  fields  that  the 
captain  of  ialvation  leads  them  through,  before  they  be  on  the 
field  of  battle,  where  the  nations  are  put  out  before  them. 

(^   q  2  I,  He 


612  The  gradual  CoNCLtTEST  :     Or, 

I.  He  lesLdsthem  to  the  fie]do^  confideration,  and  makes  them 
there  bethink  themfelves  what  a  fad  (late  and  condition  they  are 
in,  while  waging  war  again  ft  heaven,  under  the  devil's  banner. 
What  am  I  doing?  and,  where  am  I  going?  and,  what  will  be  the 
endof  therethings,andoflivinginthefervice  of  thefe  nations  of 
lulls  ?  And,  O  where  will  be  my  landing-place  to  eternity,  if  this 
be  my  courfe  ?  Many  never  go  fo  far  towards  the  heavenly  Ca- 
naan, zs  to  {[ep  in  to  this  field  ofconfidcration.  The  ox  knoweth  l^s 
owner,  and  the  ajs  his  mafters  crib ;  but  Ifraeldoes  not  know,  my  people 
donotconfider,  Ifa.  i.  3.  But,  ah !  many  never  fo  much  as  turn  their 
faces  towards  the  field  of  battle  againft  their  lulls,  fo  long  as  they 
do  not  enter  on  this  field  of  confideration :  Therefore,  when  the 
Lord  begins  a  good  work  on  his  people,  he  brings  themfirll  to 
confider  their  ways ;  /  thought  upon  my  ways,  and  turned  my  feet  to 
thy  tejiimonies.  May  be  he  brings  them  to  it  by  fome  rouzing  pro- 
vidence, whereby  he  flops  their  carreer  in  wickednefs,  ^nd  hedg- 
es up  their  way  with  thorns,  as  he  flopt  ManaJJes,  and  held  him  in  the 
thorns  of  Babylon,  till  he  began  to  confider  and  know  that  the  Lord  ivas 
God,  and  that  he  was  fighting  againft  God. 

1.  Another  little  advance,  while  by  little  and  littlehe  leads  them 
•forth  to  battle,  is  his  bringing  them  next  to  .the  field  of  concern. 
This  natively  follows  upon  due  confideration.  The  man  is  bro'c 
to  fee  the  hazard  and  danger  he  is  compafTed  with, and  to  be  afraid 
of  the  ifiue.  Some  may  makea  flep  into  the  field  of  confideration 
a  little,  but  they  prefently  flep  back  again,  without  going  forward 
to  the  field  of  concern:B[.it  when  the  Lord  hath  a  mind  to  bring  one 
forward  to  the  camp  for  war,  he  brings  them  into  the  the  field  of 
great  concern,  where  they  are  filled  with  a  greater  concern  about 
ialvation  than  ever  they  had  about  any  thing  in  the  world,  faying 
with  the  jaylor,0  PFhatfJmll  I  do  tobefaved?  and  with  Peter's  hear- 
ers. Men  and  brethren,  what /ball  we  do  ?  Is  there  any  falvati  on  for 
nie,  that  have  been  fighting  againft  God  all  my  days. 

3.  Anotherlittle  advanceis,  his  bringing  them  from  the  field 
of  concern  to  the  field  of  refUefnefs,  even  to  a  reftlefs  endeavour  to 
come  out  of  Satan's  camp,  and  out  of  that  fad  condition  they  fee 
themfelves  in :  For  this  concern  about  falvation,  and  fear  of  ever- 
lading  damnation,  makes  them  to  fill  about  the  means  of  relief  ; 
and  fo  they  read,  and  pray,and  hear,and  meditate,and  mourn, and 
weep,  and  reform;  and  you  would  think  they  were  by  this  time 
beginning  to  fight  againfl  the  nations  of  their  lufls ;  But,however 
thefe  means  be  good  in  th.emfelves,  and  a  refllefnefs  in  the  u^e  of 
inem  may  be  wrought  under  theawakninginliuence  of  the  fpiric 
oi  <o  od  j  yet  there  is  fome  other  field  the  man  mud  be  taken  throV ' 

befoi'^ 


Heaven  iuok  hy  little  and  little,  613 

before  he  be  capable  to  lift  arms  againft  his  lufts  in  an  evangelic?.! 
and  acceptable  manner :  For,  as  yet,  his  legal  heart  leads  him  to 
nothing  but  a  legal  warfare,  under  whicli  his  fpiritual  lulls  remain 
Iti'l  in  their  flrength  and  dominion.  The  man  is  yet  iimlcr  the  lazv, 
and  J'o  under  the  dominion  of  fin,  Rom.  6.  1 4.  And  hence,  while  he 
is  yet  in  this  field,  he  is  ready  to  be  filled  with  vain  imaginations, 
and  legal  dreams,  like  the  young  man  in  the  gofpel,  that  it  is  by  do- 
iiig  fome  good  thing  or  other  he  is  to  have  eternal  life.  In  this  cafe,  he 
may  be  doing  a  great  deal  of  duties,  and  doing  what  he  can  witli 
the  greatefl;  natural  ferioufnefs,  and  yet  to  no  purpofe ;  becaufe 
he  is  doing  upon  the  principle  of  the  old  covenant  of  works,  do 
and  live.  Therefore,  4.  Another  little  advance  is  the  Lord's  bring- 
ing them  from  that  field  of  refllefnefs  to  the  field  of  defpair ;  fo  as 
to  defpair  of  help  in  themfelves  and  in  their  endeavours, to  defpair 
of  ever  getting  vi61:ory  by  their  legal  diligence,  to  defpair  cf  life 
by  the  law,  and  their  own  obedience  thereto.  When  the  foul 
is  upon  this  field,  it  meets  with  the  law,  and  fees  the  extent  and 
fpirituality  of  it,  as  exa6ting  no  lefs  than  perfection,  internal  per- 
fe6lion  in  heart  and  nature,  external  perfe6lionin  lip  and  life,  e- 
ternal  perfection  in  point  of  continuance  and  duration ;  for,  cur- 
fed  is  every  one  that  continuethnot,(5cc.  and  foall  this  perfection  ic 
requires  upon  pain  of  eternal  death  and  damnation.  Now,  the 
commandment  comes,  Rom.  7.9.  and  iho' the  ?nan  %vas  alive  -ivithouo 
the  law  once,  Rnd  reckoned  hQ  was  right  enough,  and  bade  fair  for 
the  heavenly  Canaan,zs  well  as  his  neighbours  j  yet  the  command- 
ment thus  coming,y^7i  revives,andhedies,  his  hope  and  expectation 
by  the  law,  or  by  his  legal  endeavours,  give  up  the  ghoft.  Now, 
till  a  man  be  brought  to  this  field  of  defpair,  he  is  not  brought  half- 
way to  the  field  of  battle  againft  the  nations  of  enemies  in  his  way 
to  Canaan ;  but  when  the  Lord  brings  a  man  to  this  defpair  in  him- 
felf,  and  to  defpair  of  relief  from  creatures  and  means,  then  there 
begins  to  be  fome  hope  in  Ifrael  concerning  him.  Therefore, 
5.  Another  little  advance,  while  the  Lord  is  bringing  the  man  by- 
little  and  little  to  the  golpel-camp,  is  this:  He  brings  him  from 
the  field  of  defpair  to  the  field  of  hope,  1  mean,  to  a  diftant  fight  of 
the  Cape  of  good  hope,  m  the  hearing  of  the  glad  news  of  the  gofpel 
concerning  the  capiain  of  filvation,  in  whom  alone  poor  inllaved 
linnersmay  be  made  more*than  conquerors  over  fin,  Satan,  and  the 
world,  over  death  and  hell,  and  all  fpiritual  enemies.  'I'he  foul 
hears  of  this  mighty  captain,  that  he  is  able  to  fave  totheutter- 
moft,-  and  fo  conceives  hope,  that  perhaps  he  will  Ihcw  mercy, 
and  deliver  a  poor  captive.  :  Lfpeak  not  hereof  the  new  andlive- 
Jy  hope,  that  is  the  fruit  and  effeCl  of  f^ith  ,*  for,  on  this  field  of 

Q.q  3  hope 


614  The  gradual  CoNauEST  :     Or, 

hope  that  I  fpeak  of,the  man  is  yet  between  hope  and  derpair,as  It 
were :  This  hope  camiot  be  a  helmet  to  him,  while  he  yet  wants  thepoield 
of  faith ;  yet  it  is  fuch  a  hope,  wrought  by  the  objeftive  revelati- 
on of  the  gofpel,  as  keeps  him  from  finking  into  utter  difcourage- 
ment,  and  encourages  him  to  go  forward,  becaufe  he  i^QQ^  a  door 
of  hope  open  in  the  call  of  the  gofpel,  wherein  he  hears  Chrift 
calling  him  to  come  to  him  freely y  and  receive  his  grace,     O  there  is 
the  door  of  anew  covenant  open,  fays  the  man  within  himfelf  , 
I  fee  it  is  open  for  the  like  of  me,  and  I  am  particularly  called  to 
comein  at  this  open  door :  And  now^when  the  man  is  brought  to 
this,heistrulynot  far  from  the  kingdom  of  heaven,  not  far  from  the 
field  of  battle ;  he  needs  but  to  be  holpen  with  a  little  help  further, 
and  then  his  courfe  is  compleat.     Therefore,  6.  Another  little 
advance  is,  after  the  foul  is  brought  over  all  thefe  fields,  by  the 
good  hand  of  God  upon  him,  he  is  brought  into  the  field  o^faving 
faith,  getting  fuch  a  difcovery  of  Jefus  Chrifl,  the  captain  of  falva- 
tion,  by  the  fpirit  of  wifdom  and  revelation  in  the  knowledge  of  him,  as 
powerfully  determines  him  to  take  on  with  him,  as  a  volunteer,  be- 
ing made  willing  in  the  day  of  power,  and  being  charmed  with  the 
glory  of  his  perfon,  the  freedom  of  his  grace,  the  holinefs  of  the 
ftandard  and  ruddy  enfign  died  with  his  own  blood.     Here  the 
man  fees  him  girding  his  Jwordupon  his  thigh,  even  his  glory  andmaje- 
fly :  By  this  fword  of  glorious  grace,  the  finner  is  made  a  willing 
fubje6l,a  willing  foldier  to  follow  the  glorious  captain,and  imploy 
him  to  fight  all  his  battles,  and  drive  out  all  the  nations  of  his  lulls 
before  him.    And  now  the  man  is  a  BELIEVER,  and  is  come  in- 
deed to  the  field  of  battle,  being  joined  to  the  l!ord  Jefus,  and  dif- 
joined  from  his  old  general :  Now  he  is,  by  virtue  of  union  to 
Chrifl,  entitled  to  a  compleat  viftory  over  all  the  nations  of  ene- 
mies in  his  way,  and  entitled  to  all  thefe  new  recruits  from  hea- 
ven, that  are  neceflary  for  the  gradual  fubduing  of  the  nations  be- 
fore him,till  he  get  to  the  poffelTion  of  the  hesLvenly  Canaan.  Thus 
you  fee  how  by  little  and  little  the  Lord  brings  them  forth  to  the  f  eld  of 
battle;  and  by  what  various  degrees  they  are  bio'tfromflaves  to 
the  devil  and  their  lufls,  to  be  foldiers  of  "^Chrifl.     But  now,  as  by 
little  and  little  he  brings  them  to  the  field  of  battle  againfi:  the 
nations  in  a  day  of  power  ;  So, 

2dly,  By  little  and  little  he  carries  on  the  conquejt,  till  the  day  of 
death,  when  the  warfare  is  accomplifli'd.  The  text  leads  me  to 
fpeak  of  the  captain's  part ;  The  Lord  thy  God  will  put  out  thefe  \ 
nations  before  thee  by  little  and  little.  And  indeed  his  part  is  the 
leading  part  in  the  All  of  this  conquefl ;  for,  without  him  we  can  do 
nothing.     To  engage  with  the  enemy  alone,  and  encounter  the 

nations^! 


Heaven   by  link  and  littk,  61$ 

nations  in  our  own  flrength,  were  madnefs ,-  every  lufl  will  iaugh 
at  theflmking  of  our /pear.  It  is  Chrifl;  alone,  and  his  fpirit  that  can 
deftroy  the  nations  before  us.  But  now,  the  gradual  conqueft, 
till  the'day  of  death,  by  little  and  little,  fpeaks  out  thefe  two  things: 
I .  That  the7/;-^/of  God  hath  many  fad  experiences  all  their  days, 
that  their  enemies  r/;^wflrioM^  are  not  truly  dejlroyed,  but  are  living 
and  lively,  ftrong  and  prevalent  many  times.  2.  That  they  have 
alfo  many  fvveet  experiences,  all  their  days,  of  little  aid  and  auxi- 
haries  from  heaven,  whereby  the  enemy  is  driven  out  and  dejlroyed 
hy  little  and  littky^rom  time  to  time. 

(i.)  I  fay,  this  gradual  conqueft  taking  place  till  death  and  the 
warfare,  fpeaks  out  many  fad  experiences,  that  the  nations  of 
their  lulls,  and  corruptions  and  fpiritual  enemies  are  not  utterly  de- 
jlroyed; and  that,  notwithflanding  their  being  got  fairly  under  the 
colours  of  their  glorious  captain,  yet  they  will  find  all  their  days 
that  their  enemies  are  living,  lively,  flrong  and  prevalent :    For, 
their  deftrudtion  being  but  by  little  and  little,the  conqueft  may  be 
many  times  undifcernible,  while  yet  the  power  of  the  enemy  ap- 
pears great  and  formidable,  notwithftanding  any  little  advantage 
gained  at  a  time,  and  while  they  find  many  dreadful  fallies  and  ex- 
curfions  that  the  enemy  makes  upon  them.     Now,  may  I  not  ask 
the  Ifraelof  God  here,  if  they  have  not  too  many  fad  experiences 
of  the  yet  remaining  life  and  ftrength  of  the-  enemy  ?    Does  not 
your  fad  experience  fay,  that  there  is  a  law  in  your  members,  warring 
againjl  the  law  of  your  mind,  and  bringing  you  into  captivity  to  the  law 
of  fin  that  is  in  your  members,  Rom.  7.23.  and  that  you  wrejlle  not  a- 
gainjtjie/h  and  blood  only,  but  againji  principalities  and  powers  ?    Eph. 
6. 12.  Does  not  fad  experience  witnefs,  how  violent  your  corrup- 
tions are,  and  how  imperucuily  they  break  thro'  every  hedge, 
notwithftanding  your  being  furetobefcratch'dwith  thorns;  and 
how  eagerly  they  follow  the  bait,  even  when  the  hook  is  moft  dif^ 
cernible  ?    Does  not  fad  experience  witnefs,  that  it  is  within  you 
that  ails  you  moft  ?  and  that  yourgreateji  adverfaries  are  men  of  your 
own  houfe ;    and  that,  in  the  worft  of  times,  there  is  always  more 
caufe  to  complain  o^an  evil  heart,  than  of  an  evil  world;  and  that  it 
isthis  carnal  heart  efpechWy,  that  clogs  and  hampers  you  in  your 
flight  and  motion  towards  God,  &  makes  many  times  your  choic- 
eft  duties  to  be  like  a  grievous  task  ?  Does  not  fad  experience  wit- . 
nefs,even  fince  you  was  brought  to  the  field  of  battle  againft  your 
fpiritual  enemies,  that  there  is  more  wickednefs  in  your  heart,fid- 
ing  with  the  enemy, than  you  could  have  believed,tho'  it  had  been 
told  you  ?  When  you  formerly  got  yoiirfect  upon  the  necks  of  your  e* 
nemies,  you  could  never  have  thought  they  would  ever  fo  fearful- 

Q.  q  4  ly 


6i 6  TJje  gradual  C  o  n  q.u  e  s  t  ;   Or, 

^/  prevail  again ;  or,  if  you  had  thought  it,  would  it  not  have  beeri 
^terror  to  you  ?  Does  not  fad  experience  witncfs  fuch  a  power  of  cor- 
ruption, that  no  fooner  did  you  ever  begin  to  parly  with  a  tempta- 
tion at  a  difiance,  and  adventure  to/port  thercwith,but  it  quickly  hath 
turned  to  earnefl,  and  carried  all  before  it  ?  So  much  gun-powder 
for  the  enemy  do  you  carry  about  with  you,  that  you  take  fire  upon 
thefmallcft  touch,3ind  are  ready  to  be  blown  up  v/ith  the  flame? 
Does  not  fad  experience  Wkncfs,  howfoon  the  Jlrongefi  refolution^ 
even  under  the  fweetejl  gales,  will  evanifli ;  that  you  are  not  ofc 
in  the  evening  what  you  was  in  the  morning,  nor  for  many  hours 
do  you  keep  the  ground  you  had  attained  ;  and  how  quickly  you 
defiroy  that  which  grace  hath  built,  infomuch  that  if  grace  were 
not  ftronger  to  fave  and  prefer'ue,  than  you  are  to  mar  and  de- 
Jiroy,  you  v/ould  be  undone  for  ever  ?  Is  it  not  pad  reckon- 
ing, how  ofc  your  heart  hath  thus  deceived  you  ?  And  is  it  not 
plain  that  the  word  of  God  knows  your  heart  better  than  yoii 
do,  declaring  it  to  be  deceitful  above  all  things  ?  &c.  Does  not 
fad  experience  (how  you,  that  the  devil,  who  heads  and  leads  the 
nations  of  lujls  and  corruptions,  hath  the  advantage  of  the  ground, 
and  knows  iiow  to  correfpond  with  your  corruption,  andftiits  his 
temptation  to  your  natural  temper,  to  your  calling  and  compa- 
ny, and  predominant  inclination,  and  even  to  your  retirement  ciVid 
fjlitude  ;  and  that  he  can  even  then  moft  dangerouHy  tempr/ 
when  the  temptation  is  leaft  feen  and  difcovered  ;  and  that 
by  his  temptation  he  aims  not  only  at  the  bringing  fin  to  the 
ihouglus,  but  to  the  aft,  for  putting  fome  blot  upon  ydur  ixialk 
and  coiiverfation  7  Does  not  fad  experience  fliew  you,  that  it  is 
hard  to  dance  about  the  fire,  and  not  be  burnt;  and  that  the 
'temptation,  which  at  a  dii^duce  feemedfnall,  upon  a  nearer  approach 
Tou  have  found  had  more  bands  on  your  heart  than  you  could 
Tiuve  dreamed  it  would  have  had ;  and  how  impofTible  it  is  many 
times  10 JIop  the  current,  to  which  through  unwatchfulnefs  you  have 
given  a  vent  V  Does  not  fad  experience  witnefsjho^v  the  power  and 
prevalency  of  corruption  hath  confumed  the  vitals  of  yourfpiritiial 
life,  and  tumbled  you  down  headlong  into  confufion;  efpecialiy 
when  you  have  given  confcience  a  wramp,  by  domg  violence  to  light, 
in  Tiding  with  the  enemies,  and  adventuring  on  the  occafions  of  ;i 
temptation  ?  When  you  have  gone  "joith  Peter  to  the  high  prieft's  hall, 
without  a  warrant  or  a  call,  har.h  itnotcofi  you  dear,  infomucli 
that  you  have  found  bold  finning  hath  made  faint  believing,  and 
turned  all  your  comfort  to  the  door,  leaving  nothing  behind  bu£ 
h'ntcrncfs' and  death  ?  Do  you  not  find  your  fins  have  a  weaknin;^^ 
captivating,  vexing  and  tormeniing  power  ?  But  m'AXiy  fad  experi- 
ences 


Heaven   won  by  little  and  little.  dj 

ences  oF  this  forr,  and  thoufands  of  them  in  their  lifetime,  may 
even  the  Ifrasl  of  God  have,  whereby  they  find,  to  their  coll, 
xhQnatiGns  of  corruptions  are  alive  and  pov/crful,-  as  this  gradual 
conquefl  /;}'  little  and  little  declares. 

(  2.  )  It  (hows  alfcthat  they  have  many  fvceet  experiences  on  the 
other  hand  of  little  fuccoursznd  auxiliaries,  fupplies  from  heaven, 
whereby  the  enemy  is  driven  out  and  deftroyed  from  time  to 
time,  and  this  all  the  days  of  their  life  alf§^  till  the  warfare  be  ac- 
compliflied  at  death.   I  am  fpeaking  of  thefe  that  have  been  bro'c 
to  the  field  of  battle,  as  I  fliowed  before  ,•  and  ho'x  the  Lordby  little 
and  little  makes  the  nations  of  lufts  fometimes  to  flee  before  them :  But 
by  how  many  littles  in  the  believer's  lifetime  this  warfare  is  carried 
on,  who  can  tell?  And  howmdnj  little  recoveries,  little  revivings, 
little  fupplies,  little  fupports,  little  fir  en  gthning  meals,  little  fin-killing 
antidotes,  little  foiil-reftoring  cordials  ;    how  many  of  thefe  little 
fweet  things,  or  fweet  little  things,  the  Lord  their  God  allows  them 
from  time  to  time,  that  by  little  and  little  they  may  'win  the  day,  it  is 
not  poffible  to  tell,  they  are  fo  many.     The  poor  fighting  belie- 
ver may  get  a  thoufand  of  them  in  a  year,  and  ten  thoufands  of 
them  in  his  lifetime,  and  perhaps  more  than  half  afcoreof  them 
at  one  communion.     Sometimes  he  gets  a  httle  new  difcoveryof  the 
glorious  captain,  after  he  hath  been  long  out  of  fight,  and  hiding 
himfelf :  And  a  new  fight  of  the  glory  of  the  Lord  fills  the  Ifraelites 
hearts  with  ncu)  life  and  courage,  and  hope  of  prevailing ;  for  tb.en 
he  fees  Chrift  to  bed.  full  magazine  of  all  military  provifion,  and  an 
open  magazine  to  give  out  armour  for  the  war ;  and  fo  he  becomes 
Jtrong  in  the  Lord,  and\in  the  power  of  his  might.     Lidecd,  fo  ma.'iy 
little  glances  ot  the  glory  of  Chrift  that  the  believer gQis,^o  many  lit- 
tle victories  docs  he  get  over  the  enemy.     Ac^ain,  fometimes  he 
gets  a  little  out-pouring  of  the  fpirit  of  prayer,  and  of  thefpirit  of  a  dap. 
tion,  crying,  Abba  Father ',  O  Father,  may  he  fay,  pity  a  poor  child, 
.  harraffedwith  the  devil,  and  captivated  by  the  power  of  indz^elling  lufcs 
afid  corruptions.     O  but  this  gives  the  believer  a  little  Q:xfc  and  re- 
lief, when  he  can  get  his  heart  poured  out  into  the  bcfmo^Wis  heft 
and  moi\  glorious  friend,  complaining  of  r/;^  tyranny  oi  the  temprer, 
and  the  prevailing  of  the  nations.     Here  is  a.  little  victory,  when 
he  gets  a  little  grace  to  puttheenemiesof  his  foul  into  theiiands 
of  his  captain,  fay  ing.  Vengeance,  Lord ;  vengeance  be  executed  upon 
thefe  enemies,  that  dijhonour  thy  name,  anddijtiirb  the  peace  of  my  Jonl. 
Again,  fometimes  he  gets  a  little  difcovcry  of  the  enemy's  power 
and  policy,  and  ftrongeft  holds;  foas,  knowing  the  depths  of  Sa- 
tan, and  not  being  ignorant  of  his  devices,  the  believer  is  thereby  put 
in  cafe  to  be  upon  his  guard :  And  efpecially  he  is  made  to  fee  and 

obferve 


6i8  The    gradual    Conquest;     Or, 

obfcrve  the  old  man  of  fin,  that  deadly  cut-throat,  that  lies  within 
his  bofom ;  and  while  he  is  bemoaning  himfelf  with  Ephraim,  and 
crying  out  with  Paul^  O  wretched  fnan  that  lam,  who  [hall  deliver  me 
from  this  body  of  death  ?  The  enemy  is  lofing  ground.  Again,  fome- 
t\mQs\\Q  gets  ?i  little  communication  of  life,  after  a  deadnefs  of  fpi- 
rit  that  feized  him ;  and  a  little  recovery^  after  a  fit  of  the  falling- 
ficknefs  and  hackfliding:  And  the  new  communication  oi  W^e,  and 
health  to  the  foul,  makes  him  flart  up  to  his  feet  again,  and  purfue 
the  enemy  with  more  vigour  and  r^/«f/o«  than  ever ;  like  a  man 
that  grows  flronger  after  his  ficknefs  than  he  was  before.     In- 
deed, that  fpiritual  ficknefs  of  the  believer  is  not  unto  death,  but  unto 
the  glory  of  God;  which  his  being  recovered  from,  makes  him  fight 
more  couragioujly,  and  watch  more  carefully  againfl:  the  enemy, 
than  ever  he  did.     Again,  fometimes  he  gets  a  little  hold  of 
a  promife,  fuch  as  that,  I  will  fubdue  thine  iniquity  ;   Jin  /JmU 
not  have  dominion  over  thee  ;   fear  not,  for  I  am  with  thee  ;    The 
God  of  peace  /hall  bruife  Satan  under  your  feet  fhortly;  And,  ha- 
ving thefe  promifes,  he  is  encouraged  to  the  holy  war,  namely,to 
cleanfe  himfelf /rom  all  filthinefs  oftheflefh  and  of  the  fpirit,  &c. 
Why,  the  promife  lays  hold  on  his  heart,  and  his  heart  lays  hold  on 
the pro7nife,  and  therein  he  fees  that  thefirength  of  Ifrael  is  engaged 
to  carry  him  thro'  the  hoft  of  his  enemies.   And  thus,  every  little  hold 
of  a  promife  by  faith,  is  a  little  vi^ory ;  there  needs  no  more  to  give 
a  chafe  to  the  enemy,  than  a  little  upjiirring  of  faith  on  a  promifing 
God  in  Chrift,  and  dependence  on  him  under  the  condu6l  of  his 
fpirit.  Again,  fometimes  he  gets  a  little  grace  to  wait  upon  the  Lord 
while  the  promife  IS  not  yetaccompliflied,  until  he  bring  forth  judg- 
ment unto  vi^ory ;  and  the  Lord  is  a  God  of  judgment,  blejjed  are  all 
they  that  ivait  for  him ;  he  that  believes,  fJoallnot  make  hajte ;  know- 
ing the  race  is  not  to  thefwift,  nor  the  battle  to  thejlrong :  And  hence 
the  believer  will  find  that  his  fi:rength  is  to  fit  fi:ill,  and  quietly  to 
wait  for  the  falvation  of  the  Lord,     Again,  fometimes  he  gets  a  lit- 
tle godlyforrow,  that  works  repentance  unto  life :  Gofpel-repentance, 
iffuingfrom  a  fightof  a  crucified  Chrift,  brings  along  with  it  a 
train  of  artillery  for  fubduing  the  enemy,  2  Cor.  7. 11.  JVhatcare- 
fulnefs  does  it  work,  fays  the  apoftle ;  yea,  what  clearing  ofourfelves; 
yea,  what  indignation;  yea,  what  fear :,  yea,  what  vehement  dejire  ; 
yea,  what  zeal ;  yea,  what  revenge  ?  When  the  heart  is  melting  be- 
fore the  Lord  in  g(^dly  forrow,  O  what  revenge  is  it  meditating  a- 
gainftthe  nations  of  lifls  and  corruptions  !  O  how  glad  would  the 
believer  be  then  towafiihis  hands  in  the  blood  of  all  his  fpiritual 
enemies  1   For  at  the  fome  time  he  gets  3  little  refentment  of  Ijis  own 
inguticude,  laying,  0  do  I  thus  requite  ths  Lord,  Ofoolijb  and  un- 

wife  ? 


Heaven  'won  hy  Jit  tie  and  little,  619 

fy//^?  A  little  holy  fliameand  blufhing  before  the  Lord,  at  the 
tho'ts  of  his  own  briuifhnefs,  faying,  behold,  lam  vile ;  and  a  little 
foul-debafemenr,  cafling  indigiiity  upon  himfelf,  and  giving  glory 
to  thcLord, faying,  7n/f/;,Lo7-<i,  lam  a  dog  J  am  a  beaft,  I  am  a  devil, 
but  yet  I  come  to  thee,to  cafi  out  the  devU^ik  get  glory  to  thy  name. 
Further,  fometimes  he  gets  a  little  intimation  of  peace  &  pardon, 
21  little  Jpringling  of  the  blood  of  Chrijl  upon  theconfcience,  to  purge  it 
from  dead  works  ;  and  a  little  application  of  that  blood  by  the  hand 
of  the  fpirit,  ihewing  him  that  the  blood  of  Chrijl  cleanfeth  from  all 
fin :  And  this  bloody  banner  of  the  Iamb,  being  difplayed,  makes 
the  nations  to  flee  before  him;  They  overcome  by  the  blood  of  the 
lamb.  Sometimes  they  get  a  little  opening  of  the  heart,  like  Lydia, 
at  the  hearing  of  the  word ;  infomuch  that  their  hearts,  that  were 
dead  within  them  like  a  llone,  before  they  are  aware  take  life  and 
need  fire,  with  a  word  of  grace,  a  word  of  power  ,•  and  the  more 
the  heart  opens  to  let  in  the  king  of  glory, the  more  is  the  enemy  (hut 
out.  Sometimes  they  get  a  YhiIq  freedom  and  boldnefs  at  the  throne 
of  grace,  when  they  come  thither  to  obtain  mercy  and  find  grace  to 
help  in  time  of  need.  And  when  there  they  get  a  little  ftrength  to 
wreflle  with  the  Lord  for  ablefling,  faying.  Lord,  I  will  not  let  thee 
go,  'tillthoublefsme;  they  get  even  power  with  God  himfelf,  as  'tis 
faid  ofJ'acob,HQi'.i2.4..  He  had  power  over  the  angel,&prevaikd.  And 
when  a  man  is  an  overcomer'm  this  fenfe,  to  have  power  with  God ; 
much  more  will  he  h^ive  power  over  the  nations  of  enemies, Rev.  2.26 
To  him  that  overcometh,  will  I  give  power  over  the  nations.  Sometimes 
they  get  3.  little  anointing  of  the  oil  of  gladnefs  wherewith  Chrijl  is  a- 
nointed  above  his  fellows,  and  then  the  joy  of  the  Lord  is  their  Jirength; 
and  a  little  fliower  of  the  fan6lifying  and  comforting  influences  of 
the  fpirit  of  Ch  rift,  for  watering  their  graces,  and  drowning  their  cor- 
ruptions. Sometimes  they  get  a  little  look  and  blink  of  the  kind 
andcompaflionateeyeofChrift,  even/3/>er«  denial,  as  he  gave  to 
Peter ;  and  when  they  find  him  thus  gracioufly  looking  to  them,  and 
kindly  rebuking  them,  they  go  out  and  weep  bitterly,  and  while 
they  are  fliedding  the  tears  of  faith,  they  are  fliedding  the  blood  of 
their  enemies.  Sometimes  they  get  a  little  back-look  upon  2in  old 
f.x-pm^;?^^  of  the  Lord's  putting  the  enemy  to  flight  before  them, 
faying.  Til  remember  thee  from  the  land  of  Jordan  and  of  the  Hermo- 
nites,  B'c.  Or  a  little  back-look  upon  an  old  profnife  that  the  Lord 
gave  them  with  power:  And  when  they  are  helped  to  plead  it, 
faying.  Lord,  remember  the  word  on  which  thou  hajt  caufed  me  to  hope  ; 
the  enemy  gets  a  new  defeat.  Sometimes  they  get  a  little  open- 
ing of  the  door  of  hope  in  the  valley  of  Achor,  the  lively  hope  of  the 
heavenly  Canaan  thro'  the  refurre^tion  of  Chrift ;  And  this  hope 


620  TIjc   gradual    C  o  N  Q.U  E  s  t  :     Or, 

is  I  he  flnews  of  the  holy  war  ,•  for,  as  Hope  viaketh  not  afiamed,  fu 
he  that  hath  this  hope,  purijics  himfelf;  and,  according  to  the  mea- 
fure  of  this  hope,  is  the  meafure  of  victory.     Sometime^s  they  gee 
a  little  pull  cf  the  cord  of  love,  fo  as  to  get  the  love  of  God  /bed  a- 
broad  upon  their  heart,  and  then  the  love  of  Chrijt  cenjtrains  them ;  the 
love  cf  the  captain  draws  them  to  the  field,  where  love  is  the  fig- 
ral  for  war,  CiiriiVs  love,  I  mean :  His  banner  over  me  ims  love^hys 
the  church.     His  love  both  leads  the  van,  and  /e?2c^x  the  rear  ;  and 
when  the  flame  of  his  love  to  them  kindles  a  i'Jame  of  love  in  their 
hearts  to  him,  then  q.  flaming  fiwrdis  drawn  in  ihefacc  of  the  ene- 
my, the  banner  of  love  beats  dozvn  the  nations.     Again,  they  fome- 
timcs  get  a  little  fpiritual  fenfe  to  carry  on  the  fpiritual  war :  For 
inilance,  fometimes  a  little  hearing  of  the  voice  fChriJl,  fo  as  40  bwuij 
thefiveet  and  poiverf id  found  of  it  among  a  thoufand  voices;  and 
then  their  heart  leaps  within  them,  faying,  It  is  the  voice  of  my  be- 
loved ;  behold,  be  comctb  leaping  on  the  mountains,  &c.     Sometimes 
they  get  a  little  fight  of  God  m  Chriil,  and  then  they  can  endure 
jiardfhip,  as  good  foldiers  of  Chrift ;  thus  they  endure,  as  feeing  him 
that  isinvifibk,  counting  the  reproach  of  Chrifi  greater  riches  than  all 
the  treafitres  of  Egypt.   Sometimes  they  get  a  little  touch  of  the  hem 
if  ChriJVs  garment  by  faith, -A.  little  touch  of  his  name,  his  offices, 
his  blood,  hisrighteoufnefs,  or  whatever  hem  it  be,*  virtue  comes 
from  him  to  flop  the  bloody  ijfue,and  ftop  the  enemies  motion,  Some- 
im:es  they  get  a  little  taile  that  theLord  is  gracious,  and  it  is  like  the 
tafte  of  Jonathans  hony-comb  ,•  the  more  they  tafi:e  of  the  hony 
of  free-grace,  the  greater  is  the  flaughter  they  make  among  the 
Philiftines.     Sometimes  they  get  a  little  fmell  of  the  rofe  of  Sharon, 
mid  the  lilie  of  the  valley, &  k  reftores  their  fainting  foul :  Jll  ChrijVs 
garments  are  faid  to  fmell  of  Aloes,  Myrrhe  ^  Cajfia ;  &  the  believer 
may  be  faid  to^^;  afmellofthe  rainient,afmellofthe  rofe,\vhQnChrifi 
is  precious  to  him  above  all  things :  'And  when  all  thek  fpiritual fenjes 
are  exercifed,then  they  may  be  faid  to  be  exercifing  their  arms, and 
making  havock  among  their  enemies,  and  gaining  ground  upon 
them.     In  a  word,  he  gives  them  fometimes  a  little  breathing 
in  the  air  of  fpiritual  meditation;  My  meditation  of  him  JJjall  be 
fweet:    And  when  Chrifi:  is  fweet,  fin  is  bitter,  and  the  battle 
againfi;  it  a  bitter  battle.     He  gives  them  here  a  little,  and  there 
a  little;  and  by  liitle  and  little  puts  out  the  nations  before  them. 

I  have  mentioned  many  particulars ;  but  yet  there  is  no  fpeak- 
ing  of  all  the  littles  that  believers  v^^jll  experience  during  the.timc 
Gf  their  warfare:  Onlv,thus  you  iee  hnxi  by  little  and  little  their 
captau-i  brings  diem  to  tlic  field  of  battle,  and  how  Z^y  little  and  Ut- 
ile he  carries  on  the  conqueit  in  their  hand ;  it  is  the  Lord  their  God 

alone 


Heaven    ccwz    by  little   and  Uttk.  621 

alone  that  does  it;  it  is  he  that  conquered  their  enemies;  ic  is  he 
that  helps  them  to  chafe  the  conquered,  for  it  is  he  cha':  boughr. 
their  armour ;  he  bought  their  fijie Id,  and  fiwrd,  aud  breajt  plate,  and 
'-helmet ;  and  it  is  he  that,  as  he  bought  them  -with  his  blood,  Jo  he  puts 
on  their  weapons,  and  girds  them  with  ftrength  for  war.  'Tis  he  that 
rubs  oiF  the  rufl  from  their  arms,  when  at  any  time  they  are  out  of 
life,  by  blowing  up  their  graces,and  giving  them  ftrength  to  exer- 
cife  grace :  And  it  is  he  that  carries  on  the  vi6lory  to  perfeftion, 
by  giving  power  to  the  faint ;  and  to  him  that  hath  no  might,  he  increaf- 
eth  ftrength,  from  time  to  time,  till  in  death  he  end  the  warfare,  by 
driving  out  all  the  nations,  fo  as  never  to  be  feen  again.  The  Lord 
thy  God  will  put  out  thefe  nations  before  thee  by  little  and  little. 
SIXTH  HEAD. 

The  Sixth  Thing  propofed,was,  to  give  the  Reafons  of  the  doc- 
trine. It  might  here  be  asked,  i.  Wl)y  the  Lord  their  God,  and  he 
alone,  does  put  out  the  nations  before  them  ?  Why,  he  alone  can  do  it, 
for  he  is  the  Lord ;  they  would  never  be  put  out,  if  he  did  it  not; 
and  he  alone  will  do  it,becaufe  he  is  their  God,  and  thus  ftands  en- 
gaged by  promife  and  covenant  fo  to  do.  The  Lord  thy  Godwillput 
out  thefe  nations  before  thee.  But,  2.  Why  will  he  do  it  fo  gradual- 
ly, by  little  and  little  ?  Why  does  he  let  enemies  without  and  wich- 
in  live  to  annoy  his  people?  Seeing  itiseafy  for  him  to  deflroy 
them  allinllanLly,  why  will  he  deflroy  them  gradually,  bylittfe 
and  little  ?  There  is  much  of  infinite  wifdom  to  be  obferved  in  this 
dilpofure ;  and  therefore  I  would  offer  fome  -particulars  for  re- 
prefenting  the  beauty  of  this  method. 

ift,Itis  by  little  and  little  he  puts  them  out,  without  deftroying 
them  at  once,  that  by  them  he  may  prove  his  people,  Judg.  2.  29.. 
Some  Canaanites  were  flill  left  remaining,  to  prove  whether  they 
will  keep  the  way  of  the  Lord:  Thefe  Canaanites  were  enemies 
to  their  peace,  enemies  to  their  profeffion,  that  fought  their  bo- 
.dies  overthrow,  and  their  fouls  ruin;  and  they  are  left  to  prove 
whether  they  will  cleave ftill  to  God's  command,  or  whether  they 
Will  follow  the  abominations  of  the  wicked.  Obferve  it  then ,  firs, 
we  murt  expect  to  find  enemies;  outward  enemies  to  the  peace 
of  the  church,  and  to  the  truth  of  the  gofpel ;  m'lu.Tri  enemies  to 
the  graces  and  comforts  of  the  foul  :  And  this  combat,  thus 
continued  in  IfracI,  fervesto  prove  wherher  our  graces  be  coun- 
terfeit or  not;  for  they  only  are  true  7/i-j(?//r<?j,  thnt  are  flilhak- 
ing  up  arms  againft  the  devil,  the  world,  and  the  Jlejh,  and  all  the 
nations  of  the  Canaanites.  -By  this  then  it  is  evidenced  who  are 
true  Ifraclites,  and  who  not. 

2d!y,  It  is  by  little  and  Uttk  that  be  will  put  out  the  nations  before  If- 


<52  2  The  gradual  Conquest  :     Or, 

rael,  that  thus  they  may  be  flill  learning  to  exercife  their  arms  :  I 
mean,  that  their  graces  may  be  exercifed,  and  particularly  their 
miliranc  graces.  There  are  fome  graces  would  be  for  little  or  no 
ufe^iFnoC^n^^mV^^and  corruptions  were  left;  The  fpecial  ufe 
of  faith,  hope  &  patience,  is  for  helping  the  believer  to  furmount 
the  difficulties  that  are  now  in  his  way.  Many  other  graces  there 
are,  that  there  would  be  no  ufe  for,  if  all  our  enemies  and  corrup- 
tions were  deflroyed  at  once.  Triumphant  graces,  fuch  as  love 
and  joy  in  their  perfeftion,  would  make  aperfe6l  heaven  ;  buc 
there  are  militan  t;  graces,  that  muft  be  exercifed  alfo, while  we  are 
on  earth,  and  which  there  will  be  no  ufe  for  in  heaven  :  For  ex- 
ample, ifall  wants  were  fupplied  fully,  there  would  be  no  need  0/ 
poverty  offpirh ;  ifall  fins  were  wholly  deftroyed,  there  would  be 
no  more  need  of  godly  forrow ;  if  death  were  already/wallowed  up  of 
vi^ory,  there  would  be  no  need  oUhedefire  of  death,  nor  of  longing 
for  heaven  ;  ifvifion  were  already  come^there  would  be  no  need  offaithy 
as'tisa  militant  grace,  fightingits  way  many  times  thro'  doubts 
and  fears,  and  want  of  fight  and  fenfe ;  if  fruition  were  come, 
there  would  be  no  need  of  hope ;  ifall  trouble  were  at  an  end,  there 
would  be  no  need  of  patience:  But  this  fJoleld  of  faith,  and  helmet 
of  hope,  and  other  parts  of  the  chriftian  armour,  mufl  be  exer- 
cifed,- therefore  the  nations  are  not  wholly  deltroyed,  but  by  lit- 
tle and  little.     Again, 

^dly,  Id  is  by  little  and  little  they  are  put  out,  for  the  advantage 
of  the  militant  faints  in  many  refpe6ls ;  As  it  is  fit  they  fiiould 
fightjbefore  they  triumph  ,*  and  that  they  war  as  foldiers  on  earth, 
before  they  reign  askings  in  heaven;  imcQ  no  man  is  crowned  ex- 
cept hejlri'ue  lawfully,  2  Tim.  2.5.  So  it  tends  to  enhanfe  heaven, 
and  make  them  prize  and  value  it  the  more,  whenic  is  attained, 
through  many  difficulties,  troubles  and  oppofitions:  And  by  this 
means  they  come  to  have  fome  fweet  conformicy  to  their  blefled 
captain  offahation^  who  v/as  made perfed;  through  fifferings ;  and  it 
is  Lheir  honour  to  tread  his  flcps,  v/ho  endured  the  contradiction  cf 
finners  agawjh  hinfef^  and  fought  hi.s  way.  I'l  j  is  con  tributes  alfo 
10  the  believer's  comfort  at  the  ifilie of  every  conflift,  asa  fafe 
haven  is  very  comforeable  to  a  mariner  that  hath  been  tofi:  at  fea. 
This  mctliod  ferves  not  only  for  the  believer's  comforCjbut  for  his 
inUratlion  andcorrcftion:  For  his  inflrudlion,  becaufethus  he 
learns  more  and  more  to  be  humble  and  dependant,-  allboafting 
is  excluded  by  this  means,  while  he  finds  his  enemies  flill  living, 
anc'  liveh-  and  firong  ,•  for  he  looks  with  a  humble  eye  upon  him- 
ftir,  knowing  his  own  utter  infufficiency  for  grappling  with  thefe 
enemies,  and  difficuldes,  and  oppofiiionsin  his  way;  and  with  a 

dependanc 


FIeaven  won  by  little  and  little.  623 

dependant  eye  upon  Chriil,  that  his  grace  may  be  fufficient  for  him, 
and  his  Jirength  perfected  in  weaknefs:  I'hus  he  glories  in  his  infirmities, 
that  the  power  of  Chrifl  may  reft  upon  him.  And  as  it  is  advantageous 
for  their  necel-Fary  inftruction,  fo  for  their  neceflary  corretlion, 
when  they  are  fparing  and  remifs  in  ufing  the  means,  and  improv- 
ing the  advantages  for  driving  out  the  C(7;2fl^«zY^-r,  indulging  the 
flefli  and  the  corruptions  thereof;  as  it  is  faid  of  7/;*<:ze/,  Numb.  33. 
S^.  If  they  would  not  drive  out  the  inhabitants  of  the  land,  then  it  jhoiild 
come  to  pafs,  that  thefe  which  they  let  remain  fbould  be  pricks  in  their 
eyes,  aud  thorns  in  their  fides,  to  vex  them.  This  is  one  of  the  feve- 
refl:  ways  of  chaftiling  them,  when,  to  reprove  them  for  one  fin 
andlufl,  he  lets  them  fall  into  the  hands  of  another;  And  yet,  in 
mercy  to  the  true  Ifrael of  God,  curing  their  difeafe  in  the  ifllie : 
AshtlQi  Peter  fall  into  a  threefold  pit  among  his  enemies  hands, 
for  curing  his  felf-confidence.  One  would  think,  the  cure  was 
worfe  than  the  difeafe  ,•  but  our  Lord  hath  fometimes  very  fearful 
ways  of  correfting  and  curing  the  fouls  of  his  own  people. 

4thlyj  It  is  by  little  and  little  that  the  Lord  puts  out  the  nations  before 
them,  to  commend  the  excellency  of  the  deliverance  that  we  have 
hyChrift.  Tho'  there  be  no  condemnation  to  them  that  are  in  Chrifl ;  yet, 
for  their  humiliation,  God  fuffers  their  enemies  to  live  among 
them,  and  fin  to  live  in  them,  and  oftimes  to  afflit't  them,  that  they 
may  know  the  benefit  they  have  by  grace,  while  they  make  con- 
tinual recourfe  to  him  for  help.  It  is  but  little,  that  we  can  com- 
prehend at  once,  by  reafon  of  our  want  of  capacity ;  therefore  he 
gives  one  deliverance  at  this  time,  and  another  deliverance  at 
that  time,  and  a  third  deliverance  at  another  time,  and  fo  on  from 
time  to  time,  that  we  may  know  how  much  we  are  obliged  to  him. 

Sthly,  He  delivers  by  little  and  little,  to  fhew  the  greatnefs  of  his 
glory,  as  the  captain  of  falvation.  He  fliews  the  glory  of  his  power, 
in  keeping  us,  notwithftandingthe  great  danger  we  are  continu- 
ally in,  while  the  enemy  is  alive  within  us,  without  us,  and  round 
about  us.  How  greatly  does  his  power  appear,  in  preferving  the 
to£ed  ar/t  amidft  all  thc'waves  and  billows  of  adverfity  thatdafli 
againfi;  it,and  in  keeping  the  bur ningbufh from  being  confumed'7  He 
fliews  the  glory  of  his  triumphant  arms,  like  fome  famous  con- 
querors in  battle,  who,  tho'  they  may,  yet  v/illnot  put  all  their 
enemies  to  the  edge  of  the  fword,  but  will  take  fome  captives,  and 
others  they  will  keep  alive  againfi:  their  day  of  triumph,  and  then 
to  fuff'er  death,  to  the  greater  fliame  of  the  conquered,  and  the 
greater  glory  of  the  conquerer.  When  ^o/Jjua  had  difcomfited  thefe 
^ve  kings  that  fought  againfi  Gibeon,  Jofliua  10.  be  would  not  fay 
'hem  inflantly,  but  flout  them  up  in  a  cave  clojly,  intending,  when  the 
I  battle 


(Si4  'rhc    gradual    Conquest:     Or, 

battle  was  fully  ended,  to  put  them  to  death  openly :  So  our  great 
general  and  captain,  the  Lord  Jefus  Chrift,  Jtrikes  through  kings  in 
the  day  of  his  wrath ;  He  leads  captivity  captive ;  He  fliuts  up  fbme 
of  the  kings  and  commanders  of  the  hellilh  nations  into  the  cave 
of  the  heart,  where  they  may  rage,  yet  they  cannot  rule  any 
more ;  and  at  laft  crowns  the  folemnity  of  his  triumph,  by  making 
a  Jho'j)  of  them  openly,  and  deftroying  them  utterly. 

6thly,  He  dejlroys  them  by  little  and  little,  that  he  may  counterplot 
the  enemies  in  their  own  pIot,andfightthemwith  their  own  wea- 
pons. It  is  the  plot  of  hell,  by  little  and  little  to  deftroy  finners, 
vea,  and  to  wear  out  the  faints  of  the  Moft  High,  Dan.  7.  25.  by  one 
temptation  on  the  back  of  another ;  therefore  by  little  and  little  the 
Lord  will  defeat  the  defignof  the  devil,  andr^^'^  thezvije  in  their 
own  craftinefs.  The  wifdom  of  heaven  can  eafily  counterplot  the 
policy  of  hell.  Yea,  thus  he  fights  the  enemy,and  beats  him  with 
his  own  weapons.  The  tempter  comes  fometimes,  and  bruifes 
ihebeliever'sheeljflj- /j^J/V/C^rZ/^'s;  upon  which  the  believeris 
ftirred  up  to  look  i2,gzmx.o\\imih2ilwasbruifedforhis,iniquityy  and 
then  the  devil  is  fure  to  get  as  good  as  he  gave  ,•  for  the  bruifedheel, 
he  gets  a  broken  head.  May  be,  fome  temptation  gives  the  belie- 
ver a  trip,  and  down  he  falls ;  but  the  wife  captain  makes  ufe  of 
that  very  fall  for  giving  the  devil  and  his  hods  z  greater  foil  than  e- 
ver;  for,  after  that  fall,  the  believer  goes  alone,  with  Peter  and 
"ii'eeps  it  out,  and  watches,  and  prays,  and  fights  better  than  he 
did  before. 

ythly,  It  is  by  little  and  little  that  the  Lord  conquers  the  nations  of 
enemies  in  the  way  to  the  heavenly  Canaan,  becaufe  by  little  and  lit- 
tle his  People  muil  be  made  ready  for  it,  Exod.  23.  30.  By  little  and 
little  I  will  drive  them  out  from  before  thee,  till  thou  be  increafed,  and  in- 
herit the  land.  As  the  Canaanites  had  kept  pofiTellion  till  Ifrael 
was  grown  into  a  people;  fo  there  were  to  be  fome  remains  of 
them  tillT/r^t'/IhoLild  grow  fo  numerous,as  to  replenifli  the  whole. 
The  land  of  Canaan  had  room  enough  to  receive  Ifrael,  but  Ifrael 
was  not  yet  numerous  enough  to  ^oKekCanaan :  Even  fo  here,the 
trueZ/i-^c/ofGod  mufl  be  made  ready  for  the  heavenly  Canaan,  be- 
fore they  come  there.  They  are  not  always  in  a^ualreadinefs, 
therefore  there  is  fome /^/"u/ct?  they  have  to  do  for  their  captain, 
fome  battle  they  have  to  fight  with  the  enemyiTht^  rauft  have  fome 
more  experience,  and  learn  fome  more  leffons ;  tijerefore  their ^0/- 
jcffion  of  Canaan  is  delaved  till  they  be  ready  for  it. 

%thly,  h'lzby  little  and  little  thsazhsLord  drives  out  the  nations 
before  them, \L{k  the  beafls  of  the  field  increafe  upon  them,-  to  al- 
lude to  that  word  which  immediately  follows  the  cext,  which  we 

have 


Heaven  'voon  by  little  and  little,  625 

have  alfo,  Exod.  23. 9. 1  will  not  drive  them  out  before  thee  in  one  year, 
Icjt  the  land  become  defolate,  andthebeafts  of  the  field  multiply  againjt 
thee.     Av\dihus\t\s\viiht\\Q  childrenof  God;    if  they  hadnotfw^- 
mies  without  and  within, and  oppofitions  in  their  way,there  are  fome 
dangerous  beafts  that  would  be  ready  to  increale  upon  them : 
Forinftance,  there  is  a  bead,  they  call  Pride,  that  might  grow  up- 
on you,  if  you  had  no  enemies  to  fight  with ;  and  while  yet  you  are 
not  ready  for  heaven,  and  fandtification  is  incompleat.     Hence  a 
Thorn  in  thefleflj  was  given  to  Faul^  that  he  might  not  be  exalted  above 
vieafitre.     Is  not  the  thorn  inthefieflo  well  ordered,  that  prevents 
confidence  in  the  fieflo  ?    There  is  a  bead,  they  call  Security,  might 
grow  upon  you;  but  now  enemies  are  on  all  hands  of  you,  to  pre- 
vent your  falling  afleep,  and  to  keep  you  watching  and  waking. 
There  is  a  beail,  they  call  Prefumption,  that  might  grow  upon* 
you,  and  make  you  think  you  were  able  to  go  forward  to  heaven 
upon  your  own  legs,  and  in  your  own  ftrength ,  if  you  found  no  fuch. 
enemy  in  the  way.     There  is  another  beaft  they  call  IVorldly- 
mindednefs,  that  might  grow  upon  you  ;    if  you  got  no  adverfaries 
and  adverfities  to  vex  you,  and  wean  you  from  the  world,  you. 
would  be  in  danger  of  laying./if  is  good  to  be  here :  But  nov/  the  wars 
and  battles,  in  your  way  to  heaven,  make  you  fay  with  your  heart, 
0  it  is  better  to  be  there.  There  is  the  beail,  a  filthy  brute  beaft,  that 
they  call  Senfuality,  that  might  grow  upon  you,  believer,  that 
might  make  you  hikeimrm  2Lnd  formalin  all  your  duties,  zswqW  as 
carnal,  and  light,  and  vain  in  the  intervals  of  duties :  But  the  fight 
of  your  fpiritual  enemies  on  the  field,  will  make  you  to  fee  a  need 
to  be  fpiritual,  zealous,  earneft,  znd  fervent  in  fpirit ,  ferving  the 
Lord,    I'here  is  alfo  a  filthy  dumb  bearf,  which  they  CdJlForgetful- 
nefs,  that  would  certainly  grow  upon  your  hand,  andbe^;^;7  dan- 
gerous to  your  foul  and  fpiritual  welfare,  if  your  enemies  were  all 
defi:roy ed ;  therefore  God  fays,  Pfal.  59. 1 1 .  Slay  them  not,  lefi  my 
people  forget.    If  the  execution  were  quick  and  hafty,  the  imprejfions 
of  it  would  not  be  deep  and  durable.     Swift  deJlruAions  ftartle  men 
for  the  prefenr,  but  they  are  foon  forgotten  ,•  therefore,  when  we 
think  that  God's  judgments  upon  the  nations  of  our  fpiritual  enemies 
come  on  but  very  llowly,  we  mufl:  conclude,  that  God  hath  wife 
and  holy  ends  in  that  gvd.d\.\?i\  procedure ;  Slay  them  not,  Icfl  my  people 
forget.  They  would  for  get  to  pray,  if  they  had  not  enemies  to  pray 
againft ;  they  would  forget  to  praife,  if  they  had  not  (till  jtew  deli- 
verances to  praife  him  for ;  they  would  forget  to  pity  thefe  that  are 
afflicted  and  tcfjed  with  tewpefts  like  themfelves ;  they  would  forget 
their  captain, and  their  duty  o[  living  by  faith  and  dependence  on  him ; 
they  would  forget  to  take  with  their  propername,  faying,  Truth, 

R  r  lord, 


^36  The  gradual  C  o  n  q.u  e  s  t  :     Or, 

Lord  lamadog,  &c.  they  would  forget  to  mourn  for  fin,  and  re- 
pent''; they  would  forget  thoiv  owwMeakneJs,  and  their  deliverers 
power,  and,  like  Jejhurun  in  profperity,  would  wax  fat,  and  forget 
Cod  that  made  thm.and  lightly  eficem  therock  of  their f ah  at  ion :  They 
would  forget  to  fing  the  fong  of  Mofes  and  the  lamb  at  the  fide  of 
thered-fea  of  the  lamb's  blood,  where  their  enemies  are  always 
drowned  ;  even  to  fing,  faying,  The  Lord  hath  triumphed  glorioujly, 
t  he  horfe  and  his  rider  hath  he  thrown  into  the  fea ;  the  Lord  is  a  man  of 
'xar,  the  Lord  is  his  name,  Exod.  15.  i,  2,&c.  They  would  forget 
to  fpeak  of  the  wonders  of  his  mercy  from  time  to  time,  and  to  give- 
him  the  glory  due  unto  his  name',  they  would  forget  to  employ  him 
upon  every  new  attack  of  the  enemy,  faying,  Lori,  that  haft  deli- 
vered, anddofi  deliver,  and  in  thee  we  trull  that  thou  wilt  deliver.BQtter 
the  enemy  live  and  rage,and  be  not  utterly  dejtroyed^thsin  thatChrift 
wantimployment  at  your  hand,  and  get  not  the  glory  of  execut- 
ing his  faving  office  in  your  time  of  need.  You  would  hardly 
think  that  fo  much  advantage  fliould  accrue  to  the  T/;-^^/ of  God, 
by  the  nations  of  their  enemies  not  being  defiroyedat  once,  huihy 
httle  andlittle.You  fee  fome  of  the  filthy  beafts  that  would  increafe 
upon  you,  if  the  Lord  did  not  fpare  fome  of  your  fpiritual  enemies, 
devils  and  lufls ;  which,  tho'  they  may  be  called  all  beads  together, 
yet  herein  Ihines  infinite  wifdominfparingone  bead  to  deftroy 
another,  one  corruption  to  devour  another :  He  may  let  carnality 
live  in  a  believer  fometimes,  to  kill  his  pride ;  much  ignorance  re- 
main, to  kill  his  fe If  wifdom ;  much  wandring  in, and  indifpofuion  for 
duty,  to  kill  his  felfrighteoufnefs.  Now,  as  it  is  with  believers  in 
particular,  fo  with  the  church  in  general:  Why  does  God  fuffer 
tyrants  and  atheijls,^nd  hypocrites  and  hereticks  to  live  among'them, 
and  vex  them,  but  for  reaching  many,  if  not  all,  of  thefe  ends  that 
I  have  been  naming.  When  the  church  was  in  adverfity  under 
the  primitive  ten  perfecutions,  then  religion  iiouriflied;  the  life  of 
the  tyrants  tended  to  the  Ife  of  religion  in  the  perfecuced  church-: 
But  when  the  ^0772^72  emperors  became  chriflian,  and  friendly  ta 
the  church,  then  pride  and  fecurity  crept  in  with  their  profperous 
ftace;  the  beafts  of  the  field  increafedfo  much,  that  by  degrees 
a  blafphemous  beaftalTumed  the  very  name  and  office  of  being 
the  head  of  the  church,  even  a  beajt  with  f even  heads  and  ten  horns y 
mentioned  Rev.  13.  I  mean,  ihe  Roman  Aniichn^.  And  then,, 
why  hath  a  nation  o^ Hereticks, with  their  erroneous  principles  and 
do6trines,  been  fpareJ  and  continued  in  the  church  from  time  to 
time,  but  that  the  friends  of  truth  might  have  occafion  to  clear  and 
vindicate  it,  and  to  contend  for  the  faith  once  delivered  to  the  faints  ? 
ibcrc  miijl  be  ijcrcfics,  lliys  the  apodle,  that  they  that  are  approved 

may 


Heaven    'xon  by  I'utle   and  little.  527 

r^y  be  made  manifeft ;  there  mufl:  be  errors,that  truth  may  be  more 
clearly  difcovered  and  maintained.  Some  precious  truths  ha.d  ne- 
ver been  fetinto  fuch  a  clear  light,  if  oppojite  errors  had  not  been 
vented  for  darkning  the  fame.  Thus  our  covenant-obhgacions 
in  Scotland  are  denied  by  fome,  that  their  obligation  may  be  the 
more  aflerted  by  others :  Thus  alfo  there  is  an  ungodly  nation  lefc 
alive,  that  the  godly  may  be  diftinguiflied  from  them,  and  exerci- 
fed  the  more  unto  godlinejs ;  and  a  hypocritical  nation,  that  true  If- 
raelites,  that  are  fo  indeed,  may  try  them/elves,  and  become  the 
more  fine  ere  and  upright. 

The  application  now  remains  to  be  fpoken  to.  Is  it  fo,  that  as  the 
ui\Qljraelo'i  God  have  nations  in  their  way  to  the  poiTeffion  of  the 
lieavenly  Canaan,  fo  the  Lord  their  God  will  conquer  thefe  nations  by 
little  andlittlel  i.  It  may  be  applied  in  a  wordof  dehortation  and 
caution,  in  thefe  four  particulars; 

I.  Beware  of  thinking  that  you  may  fafely  negle6t  the  means, 
becaufethis  work  of  putting  out  the  nations  belongs -10/60%  ?of/;e 
Lord.     I'his  were  a  lazy  Antimmian  conclufion,  drawn  from  fuch 
premifesas  rather  bear  the  greateft  encouragement  in  the  world 
to  make  a  diligent  ufe  of  the  means.     If  it  be  a  goodreafon  of 
'working  out  ourfalvation  'with  fear  and  trembling,  that  the  Lord  iwrks 
mus  both  to  •will  and  to  do  f  which  is  the  apoftle's  argument,  Phil.  2. 
12,  13.  then  it  is  asgooda  reafonfor  warring,  and  ufing  all  the 
means  necejjary  for  accomplifliing  this fpiritual warfare,  that  'tis  the 
Lord  our  God  that  conquers  the  enemy  for  us  by  little  and  little.    Yea, 
this  is  fuch  a  neceffary  confideration,  that,  take  away  this  argu- 
went,  and  there  remains  no  encouragement  to  ufe  the  means  at  all  : 
And  hence  it  is  only  believers  that  are  capable  of  this  fpiritual -war- 
fare, and  only  believers  in  Chrift  that  are  capable  of  the  right  and 
diligent  ufe  of  the  means  that  relate  thereunto,"  for  they  cannot 
be  ufcd  duly,  but  in  the  faith  of  this  encouragement.  The  Lordthy 
Cod  ■will go  before  thee,  to  conquer  the  nations  of  enemies  in  your 
way.     Unbelievers  indeed  ought  to  ufe  the  means,  becaufethe 
Lord  commands  the  ufe  thereof;  &  therefore,for  the  Lord's  fake, 
mghctno  commanded  duty  and  ordinance  wherein  theLordufes  to 
he  found.     But  yet,  I  fay  again,  never  will  any  foul  ufe  the  means 
aright,  and  acceptably,  till  fomcthing  of  the  real  true  faith  of  this 
encouragement  excite  him ;  Therefore,  O  believer,  negledlnot 
to  read,  and  hear,  and  pray,  and  meditate,  ^xnd  ufe.  d.\\  commanded 
duties  and  ordinances ;  for  there  you  mufl  expeft  to  meet  with  your 
captain,  that  hath  engaged  to  put  out  the  nations  before  thee. 

2.  Beware  of  thinking  that  the  flrefs  of  the  warfare  lies  upon 
youj  becaufe  you  are  obliged  to  ufe  the  means  7   and  that  ic  is  your 

R  r  2  ufing 


528  The  grad'ja]  C  o  N  Q.tT  E  s  t  :   Or, 

iifing  the  means  that  will  do  the  bufinefs.     As  the  former  is  a  lazy, 
fo  this  is  a  legal  thought,  and  as  pernicious  and  deftruftive  as  the 
other :  For,  if  you  lean  upon  the  means,and  think  that  your  read- 
in"-,  praying,  hearing,  and  che  like,  mil  drive  out  the  nations,  bring 
do*\vn  the  body  of  death,  orfubdue  one  corruption,  that  were  a 
beating  your  enemies  with  a  fvvord  of  ftraw :    Such  zflefhly  wea- 
pon will  never  draw  blood  of  yomfpiritual  enemies ;  and,  inftead  of 
getting  vi6lory  over  your  lins  by  fuch  legal  weapons,  you  are 
bro't  under  greater  bondage :    For  as  many  as  are  of  the  works  of  the 
law,  are  under  the  curfe ;  and  to  be  under  the  law,  is  to  be  under  the 
domirfion  of  fin,  for  thejlrength  offm  is  the  law.     This  legal  method 
then  were  to  be  opening  a  fore-door  to  let  out  the  enemy,  and  at 
the  fame  time  opening  a  back-door  to  let  them  in,  and  that  with 
more  advantage  againflyou  than  ever.     As  it  is  a  dangerous  ex- 
treme to  negle^  means,  upon  pretext  thatChrifl:  mufldoall,  fince 
his  doing  all  is  the  greateft  encouragement  thereunto;   foitis^x 
dangerous  on  the  other  hand  to  ufe  means,  upon  a  notion  that  you 
mufl  do  all,  or  that  the  weight  of  the  warfare  depends  upon  you,  and 
your  duties:    For  your  entertaining  that  notion,  is  the  greateft 
difcouragement  in  the  world  to  the  ufe  of  the  means,  and  gives 
your  enemies  the  greateft  advantage  againlt  you,  even  in  that 
wherein  you  think  to  defeat  them.. 

3.  Beware  of  thinking  that  you  may  lawfully  enter  into  a  league 
with  any  of  your  enemies,becaufe  they  are  not  to  be  deflroyed  but 
by  little  and  little.  See  what  God  fays  to  Ifrael,  with  refpeft  to  the 
Cariaanites,  f,  2d  of  this  chapter  where  the  text  lies,&  elfewhere  ; 
Thoufjalt  make  no  covenant  with  themjnor/Jjew  mercy  to  them.  While 
we  are  fliowing  thatfan^ijication  and  mortification  is  not  perfe6ted 
in  the  faints  while  they  are  here,  and  that  the  nations  of  lufts  even 
in  their  heart  are  not  all  to  be  deflroyed  in  this  world ,-  fome  car- 
nal heart  may  be  ready  to  think,  my  bleffing  on  the  minifter,  who 
by  this  do6lrine  makes  me  think  I  may  get  to  heaven, tho'  my  lufls 
be  not  all  deflroyed,  and  tho'  I  indulge  myfelf  in  fome  of  the  plea- 
fiircs  oftheflejh ;  and,  I  hope,  I  may  have  peace,  tho"  I  walk  in  the 
imagination  of  my  heart,  adding  drunkmnefs  to  thirft,  and  one  fin  to  a- 
nother.  Say  you  fo,  my  friends  ?  I  mull  tell  you,  that  yourfpeecb 
bewrays  you,  that  you  are  not  a  Ifraelitc  bound  for  the  heavenly  Ca- 
naan ;  foT,curfcdis  that  peace  that  is  confijlent  with  a  flanding  league 
and  covenant  with  any  lujl  whatfoever.  Such  are  in  covenant  with  death 
mdat  agreement  with  hell ;  and,  there  is  nopeacejays  my  God,  to  the 
wicked.  I'he  children  of  God  dare  not  maintain  a  league  with  any 
(i//f,  nor  will  they/hew  mercy  on  their  mofl  darling  lufts :  Nay,  as  it 
isiaia  ot  ^Qtx\Q,thaitheir  tender  mercies  are  cruelty  y    folmay  fayof 

ihs 


Heaven  tvon  by  little  and  link.  629 

the  believer  in  this  cafe,  that  his  innjt  tender  mercy  toivardbis  mq/i 

beloved  lujl  is  cruelty:  When  hea(Ss  likehimfelf,  he  is  focrueK 
hearted,  he  would  cut  the  throat  of  it,  if  he  could,  and  even  of  all 
his  lujls. 

4.  Beware  of  thinking  that  believers  h^vQ  no  advantage  :ig^m(\: 
the  nations  of  their  enemies,  fins  and  lufts,  more  than  others,  be- 
caufe  they  are  not  utterly  deftroyed :  Nor  let  believers  therafelves 
think, that  becaufe  their  deliverance  is  not  effected prefently^ih^rQ- 
fore  it  will  never  be  effefted  ,•  for  the  Lord  their  God  is  upon  the  de- 
Jiroyiiig -u^ork,  only  he  will  take  his  own  time  and  his  own  way  to 
his  own  work,  and  his  time  and  way  both  are  the  bed.  The  Lord 
thy  God 'uoill  do  it  by  little  and  little.  Hence  a  believer  may  b'e  get- 
ting advantage,  and  gaining  ground  upon  corruptions  and  lufts^e- 
ven  when  he  feels  them  flirringand  ragingmofl  violently:  It 
may  be  they  have  got  a  deadjlroke  for  all  that ;  as  a  beaft  that  hath 
got  a  death's  blow,  may  break  from  his  hold,&  turn  more  mad  than 
ever,  and  yet  will  die  at  length  of  the  fame  blow.  The  devil  may 
rage  7noft,\vhcn  he  knozvs  that  his  time  isfljort,  and  that  he  zvillbefoon 
cajl  out,  and  bruifed  under  feet.  Corruption  is  not  always  ftrongefl 
when  its  motions  are  mojt  felt  ;  it^may  he  Jlrongejt,  when  the 
ftrength  of  it  is  not  feen. 

Second  ufe  may  be  for  information.     Many  things  might  here 
be  inferred  ,•  as,  i.  Hence  we  may  fee  the  priviledge  even  of  a  vifi- 
ble  church,  whom  the  Lord  hath  not  utterly  forfaken,  t  ho' filled  with  Jin, 
as  it  is  faid,  Jer.  51.5.     As  they  have  the  Lord  for  their  God,  in  the 
fenfethati  explained  before,  and  as //f-^d'/  here  was  privileged; 
fo,by  virtue  of  that  relation  to  God  as  their  God,  th^y  may  have 
manifold  mercies  in  common  among  them,  as  a  mix'd  vifible  church 
beyond  the  reft  of  the  world ;    The  Lord  may  appear  for  them  a- 
gainft  the  heathen  nations  that  are  about  them,  and  that  are  a- 
mong  them ;  and  he  may  do  great  things  for  them,  by  virtue  of  that 
relation  that  he  ftands  in  to  them  as  their  God,^nd  they  his  prof  effing 
people.  As  this  text  relates  to  Jfrael  ofoldlitterallv,  it  reprefents 
a  privilege  common  to  all  that  people,  namely,  the  Lord's  driving 
out  the  nations  of  the  Canaanites  before  them  ,•    and  may  we  not 
fay,  the  Lord  hath  in  like  manner  dealt  with  us,  particularly  in 
the  church  of  Scotland,  feveral  times"?    As  the  Lord  planted  a 
church  here  very  early,  not  many  years  after  Chrifi's  afcenfion  ;    fo  by 
little  and  lit  tie  he  drove  out  the  heathen  nations  before  us :    When 
our  own  forefathers  were  a  race  of  Z'//;/^/>^^awi- here,  the  Lord  de- 
Jfroyedthat  idolatry,  and  gradually  inlargedhis  church,  till  in  procefs 
of  time.  Popery  entring  in,  we  were  over-run  with  Antichriftian  na- 
tions.   But  io,  when  the  time  to  favour  Zion  was  come,  I  mean  the 

R  r  3  time 


c^o  The  gradual    Conq.uest:     Or, 

lime  of  the  reformation  from  popery,  the  Lord  was  pleafed  to  drive 
out  theje  other  nations  before  us  by  little  and  little,  2ind  gradually  C3iV- 
ried  on  the  reformation- work,  and  that  by  the  method  of  folemn 
covenanting  with  him  ,•*  and  this  covenanting- work  was  carri- 
ed on  by  little  and  little,  again  and  again,  till  the  whole  nation 
came  under  folemn  (^ligations  this  way.  As  Ifrael  avouched<the 
Lord  to  be  their  God,  by  folemn  covenants,  that  were  binding  and 
obligatory  upon  them  and  their  pojlerity  after  them ;  fo  in  this  duty  of 
vowing  to  the  Lord,  which  isa?/2or^/^;/f}',  and  confequently  in- 
cumbent on  the  church  of  God  under  the  new,  as  well  as  old  dif- 
penfacion,  and  not  like  the  types  and  (liadows  that  were  to  be  done 
away :  In  this  moral  duty,  Ifay,\ve  in  our  forefathers  followed  the 
example  of  the  church  of  God  in  fcripcure,  by  entring  into  folemn 
covenant  with  him  ;  which  work  theLord'in  many  lignal  ways 
countenanced  with  his  prefence,  in  ihe  remarkable  effufion  andout-'- 
pouring  of  the  fpirit,  to  the  converlion  of  multitudes.  It  is  the  glo- 
ry of  a  church,  when  God  avouches  them  for  his  people,  by  the 
external  difpenfation  of  the  covenant  of  grace ;  and  it  is  alfo  ihQ  glory 
o/'^c/;z/rc/;,  when  they  avouch  God  to  be  their  God,  in  2i folemn  co- 
venant of  duty  andfervice.  This  was  a  part  of  Scotland's  glory,  at- 
tended with  internal  difplays  of  the  power  &  glory  of  God  in  the 
fanftuary.  To  prove  the  obligation  of  thefe  covenants  upon pof- 
terity  to  3.11  generations,  were,  I  fuppofe,  needlefs  in  this  auditory ; 
neither  would  time  allow  me  to  infifl;  here :  But  I  think  to  difpa- 
rage  thefe  covenants,  and  to  deny  the  obligation  thereof,  is  to  cafl 
dung  upon,  our  .glory,  and  to  tread  our  honour  in  the  duji ;  yea,  I  think 
it  worfe  than  the  breaking,  and  burning,  and  burying  of  them  : 
For  a  broken  covenant  m^y  be  mended  again,  a  burnt  covenant  may 
come  forth  out  of  the  furnace  again,  yea,  a  buried  covenant  may  rife 
again,  when  God  raifes  up  a  reformation  fpirit  :  But  to  befpatter 
the  reputation  of  them,  and  impugn  the  obligation  of  them,  is,  I 
think,  to  render  them  odious  to  all  generations,infl:ead  of  binding 
upon  them..  But  now  as  our  reformation  was  carried  on  by  little  and 
little;  fo,  when  it  is  under  a  decay  in  many  refpe6i;s,  let  us  look  to 
the  Lord  our  God,  that  by  little  and  little  it  may  be  revived  a- 
gain,  in  the  Lord's  own  time  and  way. 

2 .  As  we  fee  hence  the  priviledges  of  a  vifible  church  ;  fo  the  fpe- 
cial  and  pecuhar  privilege  of  the  true  7/m^/of  God,the  church  fpi- 
riiual  and  invifible,  tho'  militant  on  earth  :  The  Lord  their  God 
will  cail  out  the  nations  before  them  in  a  fpiritual  fenfe,  and  that 
by  little  aiidlittle.  May  it  not  befaidofthem,as 'tis  Da/f.33.  lafl. 
H<ippy  «)tr/;oz/,0  Ifrael;  whoislikeuntotbee,  0  people  faved  by  the 
Lord,  who  is  thefloield  of  thy  hclp,^  thefword  of  thine  excellency  ?And 

f.  27. 


Heaven   won  hy  little  and  little.  (^^^ 

y.  27.     The  eternal  God  is  thy  refuge,  underneath  are  his  everlafiin^ 
arms :  He/ball  thrujt  out  the  enemy  from  before  thee,  amipjallfay,  De- 
flroy  them.     Whac  tho'  all  the  nations  of  the  world  were  againft 
them,  outward  and  inward  ;  the  nations  of  earth  and  of  hell  both? 
Yet  he,  who  is  the  king  of  nations,  is  for  them  ,•    and,  if  God  be  for 
them,  who  can  be  againjt  them  ?    He  can  deftroy  nations  for  their 
fake.  I  gave  Egypt  for  thy  ranfom^Ethio-pm  andSQbdforthee.  The 
nations  may  fight,  but  cannot  prevail ;   nay,  the  gates  of  he  11  can  ne- 
ver prevail  againji  them.     Why  "?  They  have  the  Lord  for  their  God, 
and  their  God  IS  their  guard:    And  as  the  common  relation  that 
God  ftands  in  to  a  mixed  vifible  church,  intitles  them  to  many  pri- 
vileges while  that  relation  ftands ;    fo  the  fpecial  relation  that  the 
true  Jfraelof^God  ftand  in  to  him  as  their  God  in  Chrift,  by  a  fpiri- 
tual  indiUblvable  union,  intitles  them  to  a.\\  fpiritual bleffings  and 
fpiritual deliverances .     However  difficult  and  dangerous  their  way 
to  the  heav^enly  Canaanis,h'^  reafon  of  the  numerous  oppofmg  na- 
tions, which  they  can  never  deftroy  of  themfelves ;  yet  their  God 
and  captain  leads  the  van, and  drives  ou^  the  nations  before  them. 

3.  See  here  the  miferable  cafe  of  the  nations  that  know  not  Cod, 
and  are  enemies  to  the  people  of  God.  Why,  like  the  curfed  Ca- 
imanites,  they  are  devoted  to  deftruftion  j  they  vex  themfelves 
in  vain,  when  they  fight  againft  the  Lord  and  his  anointed.  The  Lord 
God  oi' Ifracl  is  to  drive  them  out ;  yea,  he  will  drive  them  to  helJ, 
that  continue  in  their  enmity  againft  God  and  his  people.  The 
wicked  fmll  be  turned  into  hell^and  all  the  nations  that  forget  God.  Yea, 
thegreateft  miferyof  all  the  wicked,  that  remain  in  aChrifllefs 
jlate,  lies  in  this,  tho'  they  do  not  fee  it  to  be  their  mifery,  namely, 
that  they  are  ef«^^rr/;^/)oiiw  of  all  the  nations  of  hell, zi;2^^r  f/;^poiu^r 
of  the  devil  and  of  their  lufts,  and  in  league  with  the  nations  that 
oppofe  the  true  Ifrael  of  God  in  their  way  to  the  heavenly  Canaan. 

4.  Hence  we  may  fee  the  reafon  of  the  multiplied  experiences  of 
the  believer,  both  fad  and  fwect,-  becaufe  the  nations  arecaft  out 
before  him  by  little  and  iittle,d.nd  not  utterly  deflroyed  while  he  is  here. 
Hence  many  fad  tales  he  hath  to  tell  of  the  nations  compaffing 
him  about,  iniquity  prevailing  againft  him ;  and  lufts  again  and  again, 
and  a  thoufand  times  ftirring,  and  working,  and  warring,  and 
overthrowing  him,  and  treading  upon  him:  And,  on  the  other 
hand,  notwithftanding  all  this,  he  hath  many /w^^'f  tales  totellof 
t  he  Lord's  humbling  and  healings  convincing  and  converting  him :  Ma- 
ny convictions ywr^iuy'  converjions  does  he  get  from  time  to  time  ;  and 
the  next  conviction  more  deep  than  the  former,  and  the  next  conver- 

Jion  more  fwcet  than  the  former ;  and  one  converfinn  on  the  back  of 
another,  becaufe  of  ouQdefe^ion  on  the  back  of  another,  through 

R  r  4  the 


^^2  The  gradual  Conquest  :     Or, 

the  power  cfche  nations  of  hell  within  and  wichouthim.     Asa 
dying  fainc,  chat  was  asked,  When  he  was  converted  ?  faid,  he  had 
been  converted  a  hundred  times  :  So,  in  this  fenfe,  it  is  pollible  fome 
believers  of  Jong  ftanding  may  be  converted  a  hundred  times,and 
a  hundred  too.     That  faints  may  need  converfion,  is  plain  from 
what  Chrift  faid  to  Peter  that  was  a  faint,  JVhenthou  art  converted, 
Jlrengthen  thy  brethren.     Yea,  every  new  converfion  of  the  belie- 
ver may  be  more  remarkable  than  another  while  the  Lord  is  thus 
/'}'  little  and  little  dejtroying  the  enemy ;  becaufe  every  touch  of  the 
nations  power  and  policy  in  drawing  him  afide  from  the  Lord,  and 
the  recurring  power  of  corruption  is  fo  horrible  and  monfhrous  to  him, 
that  he  thinks'with  himfelf,  O  zvill  ever  the  Lord  return  again  to  the 
like  of  nie"? And, when  theLord  returnSjhe  wonders  more  than  ever. 
5.  Hence  we  may  fee,  why  there  is  no  juflification  by  the  deeds  of 
the  law,  nor  mortification  by  the  means  of  the  law :  No  juflification  by 
legal  works,  norfan^ification  and  mortification  by  legal  means.  How 
does  this  follow,  fay  you  ?  Indeed  it  is  plain,  there  can  be  no  jufiifi- 
caticn  by  the  deeds  of  the  law;  for  thebefl  believer  on  earth  mufl: 
own, that  at  beft  he  hath  two  nations  in  his  womb,and  the  company 
of  two  armies ;  an  army  of  lufts,  and  an  army  of  graces ;  theflefJj  lufl- 
ing  againfl  thefpirit,  as  well  as  the  fpirit  againjl  the  flefo :  And  when 
he  finds  a  nation  of  Jufls  and  corruptions  in  his  womb,  in  his  heart, 
can  he  expecl  to  be  juflifiedby  the  deeds  of  the  law,  by  a  legal  righ- 
teoufnefsof  hisown,-  No;  he  is  made  content  to  be  obliged  to 
gvace,free  grace,  thro'  the  righteoufnefs  of  Chrifl,for  juflification. 
And  as  there  is  no  juflification  by  legal  works,  fo  there  is  no  morti- 
fication Z/}'/^^fl/w/C(372j-;  they  never  fawthe  power  of  corruption, 
that  are  not  convinced  of  this,  that  nothing  in  the  world  but  the 
power  of  God  can  deflroy  it.    The  Lord  thy  God  will  put  out  thefe  nati- 
ons before  thee  by  little  and  little.  O  pity  ignorant  Papifis,  that  think 
their  whipping,  and  fcourging,  and  beating  themfelves  will  do  it  : 
Pity  ignorant  profeffors,  that  think  their  falling,  and  praying,  and 
legal  endeavours,  will  do  it.     It  is  true,  our  Lord  fpeaks  of  fome 
devils  that  go  not  out  but  byfafting  andprayer :  Not  that  thefe  means 
of  themfelves  do  it;  nay,  let  our  Lord  explain  his  own  word.  The 
LordthyGed  will  put  out  thefe  nations, he  wiWfubdue  your  iniquities; 
fujli  things  go  not  forth  but  byfafting  and  prayer,  ihdX  is  ..hy  Chnii 
Jefus,  fought  and  found  in  thefe  means.     Negle6l  not  the  means 
then  ,•  but  for  the  Lord's  fake,  remember,  that  if  you  go  forth  a- 
gain  ft  lufts  in  the  flrength  of  means,  or  only  with  a  verbal  menti- 
onoi  ihe  ftrength  of  Chrift,  without  ever  having  engaged  with 
his  glorious  captain,  or  .being  joined  to  him,  in  order  to  draw 
ItrengLh  from  him,  your  LeviathanAu^s  will  but  laugh  at  the 
fluking  of  your  fpear.        Therefore,  6. 


Heaven  ivon  by  little  and  littk.  633 

6.  Hence  we  may  fee  wUqy^  the  belie-jer's  Jlrcngtb  He^.     You 
heard  before  where  thejirengtb  ofth^^nemy  lies ;  biic  now,  where 
lies  thejirengtb  of  the  Ifrael  of  God  ?    Even  in  the  God  o^Ifraely 
the  king  of  JJrael :   Tbe  Lord  tby  God  'ujillput  out  tbefe  nations  before 
thee.     Pfal.  73.  2(5.  My  flejh  and  my  heart  failetb  ;  but  God  is  the 
Jirengtb  of  my  heart.,  and  ?ny  portion  for  ever.    My  ouLward  advan- 
tages, inward  vigour,  and  all  fail  me ;  but  my  God  will  not  fail  me. 
More  particularly,  IfraoVs  ftrength  lies  in  God,  as  manifelling 
himfelf  in  Chrift.     There  are  two  things  inChrift  that  ftrength 
lies  in,  for  the  believer's  fafety  and  deliverance  from  the  power  of 
fin,  and  vidlory  over  the  nations  of  lufts  and  devils:  One  is  the 
blood  of  Chrift;  wo.  overcome  by  tbe  blood  of  the  Lamb'.,  the  death 
of  Chriftwas  the  death  ot  fin,  for  he  nailed  fin  tothecrofs,  and 
deftroy ed  the  Devil's  power :  Another  is  the  fpirit  of  Chrifl,  who 
being  in  the  believer,  greater  is  be  that  is  in  them,  than  he  that  is  in 
the  world;  and  the  fpirit  mortifies  fin:  Here  lies  the  believer's 
great  fi:rength  for  aftual  mortification  of  fin,"  and  vi6lory  over  it, 
Rom.  8.  12,'  If  ye  through  the  fpirit  mortify  the  deeds  of  the  body.,  ye 
fjalllive.     And  the  fpirit  carries  on  this  work,  i/?.  By  the  appli- 
cation of  the  death  of  Chrift  to  the  foul  ,•  for  it  is  the  virtue  flow- 
ing forth  from  the  death  of  Chrift,  that  deftroys  fin  :  and  the  fpi- 
rit applies  that  virtue,and  implants  the  foul  into  Chrift,  that  being 
ingrafted  in  him,  and  united  to  him,  the  fin-killing,  foul-quick- 
ning  virtue  of  Chrifl;  may  flow  into  the  believer.     2dly,  By  the 
implantation  of  grace,  and  of  grace  contrary  to  corruption:  In 
oppofition  to  L7«Z'^//>/,  he  implants  ivi/f/;;  in  oppofition  to  Eninl- 
ty,  he  implants  Love,  in  oppofition  to  SlavifhFear,  he  implants 
Fortitude  ^nd  fpirit ual  Courage,  ^dly.  By  the  excitation  of  the  grace 
that  he  hath  implanted ;  which,  tho'  it  be  active  in  itfelf,  yet,  by 
reafon  of  our  indifpofition,  needs  to  be  whetted  and  a6luated : 
When  the  fpirit  lets  grace  alone, fin  revives,and  gathers  fiirength. 
4f /;/}',  By  drawing  forth  faith  efpecially  to  a  lively  exercife,-  and 
then  this  is  the  victory  -Lvhereby  ive  overcome  tbe  world,  even  our  faith  ; 
while  the  fpirit  of  faith  draws  forth  the  grace  of  Faith  :  For  faith 
carries  up  the  foul  to  him  in  whom  ftrength  lies,  and  then  fiys,  / 
can  do  all  things  through  Chrifl  Jlrengtbning  me ;  and  faith  employs 
the  ftrength  of  Chrift  againft  the  ftrength  of  the  enemy,  and  fo 
triumphs  in  its  noble  general,  h<^\ngflrong  int/j£  Lord,  and  in  tbe 
power  of  his  might.     Faith  begets  in  the  foul  an  antipathy  againft 
all  fins  and  lufts,  purifying  the  heart,  and  fetting  it  dircftly  againft 
fin .     Tell  a  carnal  heart,  fin  lies  at  the  door  ,•  why,  let  it  come  in, 
it  is  a  friend  of  mine :  But,  tell  a  believer,  exercifing  faith,  that 
there  is  fin  iij  fuch  a  thing ;  O  it  is  an  abomination.     Faith  difco- 

vers 


» 


534  The  gradual   CoNciuest:     Or, 

vers  the  danger  the  foul  is  in  by  the  nations  of  lufts  that  encom- 
pafs  it,  and  t'xcites  all  the  faculties  of  the  foul  to  rife  up  againil  it, 
iaying,  Rife, S:\mCoY),  for  f/;^Philif{:ines  are  upon  thee;  canftthou 
ileep  in  the  midft  of  troops  and  armies  of  lufls  ?  And  fo  it  rouzes 
the  foul  to  figh,  and  groan,  and  panr,  and  pray,  and  cry,  and  wref- 
tle  ,•  &  fo  to  overcome,  under  the  ftandard  of  the  glorious  captain. 

Th  ird  ufe  is  for  examination.    Hence  we  may  fee  matter  for  try- ' 
ing  of  our  ftate  by ;  What  is  the  mark  of  a  candidate  for  heaven, 
a  traveller  to  Caiman  ?  Why,  the  Lord  his  God  is  driving  out  the 
nations  before  him  by  little  and  little.     Is  the  battle  with  the  nations 
begun  ?  And  is  the  Lord  gradually  carrying  it  on  ? 

Qiieft.  How  fl?all  I  knozv  that  ? 

You  may  take  a  mark  or  two  out  of  the  bofom  of  the  text. 

1.  Have  you  2,01 2ivieiv  of  the  nations  that  are  in  your  way?  I 
mean,  a  view  anddifcoveryofyour  corruption,  your  original  and  a8u' 
alfin,  &  your  natural  bondage  nndjlavery  by  reafon  thereof?  Have 
you  feen77^r/{?7ZJo/////?^  within  you?  And  have  youfeen  them  to 
be  iuchpowe^ftd  nations,  that  nothing  but  thepoiy^r  of  omnipotence 
can  drive  out  ?  And  confequently,  have  you  icQU  your  own  utter 
f/»/)of^KC3/ to  drive  them  out  of  your  felf?  Have  you  feenthemto 
be  fuch  politick  nations,  and  fo  fraudulent,  that  nothing  but  the  infi- 
nite wifdom  of  Godcould  counteraft  this  policy  of  hell ;  knowing 
your  heart  to  be  deceitful  above  all  things  as  well  as  defperately  wicked  ? 
Ibveyoufeen  chem  tobe  fuch  fpiritual  nations,  fpiritualwicked- 
nefjesin  high  places,  that  no  carnal  weapon  could  avail  in  this  war- 
fare, but  only  'iuzh  fpiritual  weapons  as  are  mighty  thro'  God  to  the  pu!" 
Hug  down  offirong  holds  ?  Have  you  feen  them  to  be  fuch  numerous 
nations,  thatyour  name  is  Zegio/z,  a  legion  of  lufts,  a  legion  ofde- 
^'ils,that  nothing  but  awordfroni  Jefus  can  put  out 'i  Now,  this 
r.iar'k  exciudes  all  that  never  faw  themfelves,  and  their  own  natu- 
ral bondage  and  thraldom  ;  they  are  yetferving  the  nations,  which 
they  ought  to  be  driving  out.  They  that  knoiv  the  plagues  of  their  own 
heart,  and  have  experienced  the  power  of  thele  nations  in  their 
way,  look  more  like  the  travellers  to  Canaan.  But  take  this 
mark  in  conjunftion  with  what  follows. 

2.  Have  you  got3.difcovery  of  a  God  in  Chriji,the  glorious  captain 
of  falvation,in  whom  alone  your  help&falvation  lies,&  who  alone 
can  put  out  thefe  nations  before  you  ?  Hath  thefpirit  of  wifdom  and  re- 
velation in  the  knowledge  of  Chrifi  been  given  to  you,  fo  a.s  to  reveal 
Chrijt  in  you,and  fo  as  you  have  fome  time  or  other  got  Chrifl:in  you 
the  hope  of  glory,  Chrift  in  you  the  hopeofvithry'?  Haveyoti  feen 
Chrill,  as  a  vitlorious  conqueror,  tr'mn\ph\i:]gc>ver:i\\  the  n'ddonsc^ 
fpiritual  encmiesj  travelling  in  the  s;reatuefs  of  hisffrengthj  treading 

ths 


Hbaven   'uoon   by  little  and  little.  6^^ 

the  mne-prefs  alone,  luhen  of  all  the  people  there  '■^cas  none  \intb  him, 
jlaining  alibis  raiment  ivith  the  blood  of  the  enemy ^  and  trampling  them 
in  his  fury  ?  as  this  is  elegantly  reprefented,  i/j.  63.  begin.  Have 
you^Qcn  help  laidupon  one  that  is  mighty,  one  whofe  nameis  Jksus 
and  Jehovah  both?  Jehovah  is  his  name,  in  the  firilword  ofoiit 
text ;  and  his  name  is  calledjefus^hecaiije  hefaves  his  people  from  their 
fins.  As  many  difcoveries  as  you  have  got  of  iho.  glory  nf  Chrift  as 
the  ca*ptainoffalvation,/o//2<a!/2}'m^;-^j-c/'''j/^o;7begim  have  you. 
But  this  mark  excludes  all  that  never  got  their  eyes  opened  to  fee 
any  form  or  comelinefs  in  Chrift,  or  any  beauty  -ivheref ere  tbeyfjciildde- 
firehim;  and  hQnQ(^  tht  beauty  and  glory  oi  di  prefent  world  bulks 
more  in  their  eyes. 

3.  Hath  the  difcovery  of  the  g/ory  0/ f /;^  co;z^?/^;'or  loofcd  your 
heart  from  all  other  lords  andlGvers,and  knit  your  heart  unto  him 
as  the  Lord  your  God,  the  Lord  your  captain,  the  Lord  your  rigbteouf 
nefs,  the  Lord  your  ftrength,  the  Lord  your  falvation?  The  Lord  thy 
Godivill  put  out  the  nations  before  thee.  Now  the  heart-drawing  dif- 
covery  of  Chrift,  knitting  the  foul  to  him,  is  a  great  matter  ,•  for 
thus  the  believer  is  united  to  Chrift  by  faith,  and  the  relation  confti- 
tuted,  fo  as  he  is  the  Lord  thy  God  thy  head.  Indeed  a  faving  difco- 
^f/-}' of  God  in  Chrift,  natively  brings  this  along  with  it:  If  thou 
fee  not  God  in  Chrift,  thou  cannot  fee  him  to  be  thy  God,  but  ra- 
ther thy  enemy  ;  but  to  fee  him  in  Chrift,  is  to  fee  him  thy  God, 
and  friend  :  For  they  that  fee  him  in  Chrift,  they  fee  him  in  'whom 
he  is  ijoellpleafed;  and  to  fee  God  well  pleafed  in  him,  is  to  fee  God 
as  thy  God.  This  appropriation  then  is  imported  in  the  X^ery  7212- 
ture  of  faith,  acc(  r.'-ing  to  the  meafure  of  it ;  and  the  ground  of  this 
believing  appropriation  is  the  word  of  promife,  I  will  be  thy  God, 
which  is  the  great  fundamental  promife ;  and  the  proper  eccho  of 
faith  is,  Jmen,  I'll  take  it  on  thy  word,  that  thou  wilt  be  my  God, 
Zecb.  I3.1aft.  I  will  fay,  it  is  my  people ;  and  they  fuall  fay,  the  Lord 
is  my  God.  There  the  fpirit  of  God  declares  what  Ihall  be  the 
language  of  faith,  when  it  a6ls  like  faith  indeed.  The  Lord  is  my 
God.  But  fay  you,  can  every  believer  fay,  Jlje  Lord  is  my  God  ? 
My  friends,  I  never  tho't  that  every  believer  could  fay  fo,  nor 
that  any  believer  in  the  world  could  always  fay  fo  ;  but  as  every 
believer  is  not  always  believing, fo  I  fpeak  of  what/^7/7/;  fays  when 
it  is  acting,  &  what  the  believer  fays  when  he  is  beUeving,  not  when 
he  IS  doubting  Tind  misbelie'uing:  Neither  do  I  think. that  every  adi; 
of  faith  is  faying  exprefly.  He  is  my  God;  but  every  appropriating 
aft  of  faith  fays  tiiis  upon  the  matter,  and  every  heart-engaging 
view  of  a  God  in  Chrift  hath  a  My  God,  wrapt  up  in  the  boium  of 
^t,  whether  he  dare  fay  itexpreily  or  not ;  for  in  Chrift  they  fee 

him 

IF-  •      *  • 


(536  The    gradual    Coi^auEST:     Or, 

him  to  be  a  ivell-pkafed  God,  and  a  friend.  You  know  Javing  faith 
is  thy  receiving  and  reding  on  Chrifl:  for  Hilvation,  as  he  is  oftered 
to  thee,  to  thee  in  the  gofpel-promife  :  and  this  receiving  isno  o- 
ther  tiling  than  ^^//>jfno-,  Johni.i2.  and  fo  it  is  a  taking  him  on 
his  word  for  fal  vation  to  thee,  as  a  captain  to  thee.  Take  away  this 
particular  application,  and  it  is  nofaith  at  all,  and  conftitutesno  union 
to  him,  no  relation  to  him  as  theLord  thy  Cod.  I  ask  then,if  the  dif- 
covcry  of  the  glory  of  Chrifl  hath  knit  your  heart  to  him  as  the  glo- 
rious captain  of  falvation,ro  as  you  have  taken  on  with  hini?  Then 
thou  art  intitled  to  the  complete  viftory :  The  Lord  thy  God-willput 
out  thefe  nations  before  thee.  This  mark  excludes  all  thofe  that  ne- 
ver clofed  withChriilby  a  particular  believing,  but  fatisfy  them- 
felves  with  2i  general  faith,  and  may  be  called  but  general  believers ; 
they  have  no  particular  words  on  which  they  have  been  caufed  to 
hope,  and  no  particular  faith  applying  Chnft  to  themfelves  Such 
feem  not  yet  to  have  entred  the  field  of  battle,  nor  clofed  with 

the  captain.  .  o  tt  .u 

4.  Hath  the  Lord  begun  to  put  out  the  nations  before  you^  hlath 
he  begun  to  exert  his  power,  by  fubduing  your  lufts  ?  Did  you  ne- 
ver know  the  day  wherein  Satan  fell  like  lightning,  as  it  were,  from 
heaven ;  when  the  pong  man  and  his  goods,  that  were  at  eafe,  luere 
cajl  out  of  his  habitation  ?  How  was  it  with  you  in  the  day  of  be- 
lieving, in  the  day  when  the  Lord  your  God  manifefted  himfelf, 
and  appeared  as  cimighty  conqueror  to  you?  Got  you  not  all  your 
lulls  and  corruptions,as  it  were,drowned  in  the  blood  of  the  lamb, 
fo  as  you  thought  you  fliould  never  fee  them  again  ?  You  know, 
believer,  that  was  a  falfe  thought,  but  yet  it  was  a  glad  thought  to 
you,  to  think  you  would  never  be  under  the  feet  of  your  corrup- 
tions again,  and  vou  would  never  diflionour  the  Lord  as  you  had 
done,  however  fome  time  or  other  you  have  found  the  Lord  pull- 
ing down  thejhong  holds  oUmbelief,  atheifm  and  enmity,  and  giving 
vou  the  necks  of  your  enemies.  This  looks  like  a  good  'work  be- 
gun, a  battle  begun,  and  a  breach  made  upon  the  rule  and  domini- 
on of  fin.  This  mark  excludes  all  thofe,  in  whom  fin  ftill  reigns, 
and  in  whom  the  glorious  captain  hath  never  io  much  as  begun  to 
give  a  blow  to  the  enemy. 

5.  If  you  be  a  foldier  on  your  march  to  the  heavenly  Canaan,then 
I  ask  you.if  y  ou  be  of  any  confiderable  Handing  in  the  Lord's  way, 
have  you  not  had  many  a  bloody  battle  with  the  nations,  and  many  a 
fearful  onfet  by  the  enemy,  attacking  you  with  main  force,  and 
perhaps  taking  you  captive,  yea,  and  bringing  you  into  captivity  to 
the  la'vooffin  that  is  in  your  members'^  i^owz.7.23.  Have  you  not 
found  your  enemies  returning  with  fuch  power  and  prevalency, 

^  that 


Heaven  won  by  little   and  little.  637 

that  you  was  ready  :o  think  that  you  had  loft  all  ground  that  ever 
you  had  got,and  loll  all  the  viclorics  that  ever  you  gained,  the  Ca- 
fiaanites  prevailing  againft  you  ?  Iniquities  prevail aga/njl  nie,  fays 
David.  You'll  think  this  is  an  odd  mark  ,•  for,  fiys  the  believer, 
it  is  the  prevalency  of  fm  that  makes  me  fear  I  a.m  noz  3.11  IJraeUte 
bound  for  Canaan.  But,  (lay  a  little  till  I  further  clear  it:  This 
mark  excludes  all  thofe,  in  whom  fm  and  lu'ls  have  not  the  power 
o^  prevalency  only,  but  the  power  of  dominion.  Quefl.  What  is  the 
difference  between  the  po-jjer  of  prevalency^  and  the  power  of  dumi- 
nion  ?  Anf.  ThQpower  of  dominion  is  a  regal  power,there^?2  is  king  ; 
but  the  poiver  of  prevalency  IS  3.  tyrannical  power,  there  it  is  only  a 
tyrant,  whofe  authority  is  rejefted :  The  power  of  dominion  is  a 
monarchiaipower,  where  fm  rules  alone ;  but  the  power  of  prevalency 
only  is  where  another  power  is  alfo,  there  are  two  armies  on  he 
field:  The  p(;iu^;'  of  dominion  is  uncontroulable,the  man  fins  without 
controul;  but  the  power  of  prevalency  is  a  refilled  power,  where 
it  meets  with  refiftance  unto  blood :  The  ipowet^jf'ddminion  is  an  ab- 
folate  poiver;  bucthe  power  o(  prevalency  is  a  limited  one,  withref- 
pe6l  to  fome  particulars  only :  The  power  of  dominion  is  an  habi' 
tual  power;  butthepowerof  prevalency  is  occ«^o?2^/ only  :  And, 
in  a  word,  the  power  of  dominion  is  an  entire  power ;  but  the  pow- 
er of  prevalency  is  a  broken  power,  the  head  of  it  is  broken,  and  the 
back  of  it  is  broken,  tho'  it  prevail.  Now,  to  find  the  prevalency 
of  the  enemy,  is  not  inconfiftent  with  the  believer's  militant  ftate, 
which  fuppofes  manifold  inroads  and  incitrfions  of  the  Canaanites 
upon  him.  And  indeed  they  are  not  capable  to  fee!  the  joy  of  the 
viBory,  who  never  feel  the  Jirength  of  the  battle ;  fin  reigns  in  ttie 
wicked,  and  hath  too  peaceable  dominion  with  them,  iniquity  can- 
not be  faid  to  prevail  againji  them,  but  rather  it  prevails  with  them  ; 
it  goes  well  enough  with  them,  both  before  and  after  their  fin- 
ning. But  O,  fays  David  and  the  believer.  Iniquity  prevails  againji 
me ;  it  is  againft  my  heart,  againft  my  will,  againft  my  defire,  againft 
my  defign,  againft  my  refolution,  againft///}'  hope,  againft  my  faith  ^ 
againft  my  tears,  againft  my  prayers. 

6.  If  you  be  foldicrs  on  your  march  to  the  heavenly  Canaan,then 
I  would  ask,  whether  or  not  you  find  the  power  of  the  glorious  cap- 
tain as  necefiary  for  your  deliverance,  upon  every  neiu  ajfault  of  the 
enemy,  as  you  ever  found  it  before  ?  For  true  ffraelites,  fighting 
their  wav  to  heaven,  find  more  and  more  evidences  of  their  own  tit- 
ter infufficiency,3X\d  more  and.more  need  o{ grace's  allfufficiency.  O 
the  nations  areas  ftrongas  ever,  and  the  need  of  powerful  fuccours 
and  auxiliaries  from  heaven  as  great  as  ever.  'I'hisis  plain  alfo 
from  the  text,  it  is  f/;<?££/r^%Go^  that  begins  the  battle,  an  dr/;e 


638  The  gradual  Conquest  :     Or, 

Lord  thy  God  that  carries  on  the  extirpation  of  the  Canaanites.  Do 
you  find  then  as  much  ncedof  his  power  to  excite  grace,  as  to  work  it 
atfirft,-  as  much  needed  his  fencing  the  reer,  as  of  his  leading  the 
'Dan  ?  This  mark  excludes  all  thofe  that  think  they  have  a  poiver'm 
their  own  hand,  and  never  came  out  of  themfelves,  both  for  righ-' 
teoufnefs  andftrength,  in  to  the  Lord  Jefus  Chrifl: :  But  it  is  encou- 
ragmg  to  thofe  who  are  faying,  in  the  exercife  of  faith,  Fit  go  in 
theftrength  of  the  Lord,  making  mention  of  his  righteoiifnefs,^  his  only, 
O  to  be  clothed  with  his  right  eoufnefs,  and  girded  with  his  Jtrength,  is 
the  great  defire  of  all  true  Ifraelites. 

7.  If  you  be  foldiers  on  march  to  the  heavenly  Canaan,  you  may 
trv  it  by  this,  you'll  not  only  be  perfeftly  at  a  point  in  this  matter, 
that  the  battle  is  the  Lord's,  and  that  without  him  you  cannot  give 
one  fair  ftroke  to  the  enemy ;  but  alfo  you  v/ill  find  to  your  experi- 
ence, that  by  little  and  little  the  concjueft  is  carried  on,  and  the  Canaa- 
nites driven  out  ,•  and  that  help  and  airifl:ance  comes  from  heaven 
by  degrees,  as  the  fovercigngeneralis  pleafed  to  order :  Tho'  you 
get  not  all  the  great  things  you  would  be  at,  yet  by  little  things  you 
are  carried  through.  Can  you  not  fay,  believer,  that  fuch  a  place 
was  a  little  Bochini,  where  you  got  leave  to  weep  out  your  hearc 
before  the  Lord,  becaufe  ohhe  prevalency  of  fin ;  and  fuch  a  place 
was  a  little  Bethel,  a  houfe  of  God,  where  you  had  fuch  a  meafure 
of  divine  prefence,  as  ftrengthned  you  againfl  the  enemy  ;  fuch 
another  place  was  a  little  P<?m>/,  where  you  faw  God  face  to  face , 
as  it  were,  and  a  fight  of  the  captain  of  falvation  gave  the  nations 
of  hell  a  daili  ?  And  tho',  in  the  interval,  your  enemies  and  lufis  rife 
up  again  in  fury  and  rage  againft  you,  like  to  devour  your  foul,  to 
devour  your  graces,  to  devour  your  co/zz/orri-,  and  todevour  your 
peace;  yet  there  comes  another  little  recruit  from  heaven,  that 
gives  you  a  new  occafion  to  fet  up  an  Ebenezer,  faying,  Hitherto  the 
Lord  hath  helped;  andtofing,  with  the  church,  P^/.  ii^^Manya 
time  have  they  afflifted  me  from  my  youth,  may  Ifrael  now  fay ;  ?nany  a 
time  have  they  afflicted  me  from  my  youth,  yet  have  they  not  prevailed 
againfl  me :  Many  a  time  liave  thefe  Canaanites  vexed  me,and  foil- 
ed me,  yet  they  have  not  prevailed  to  my  utter  overthrow;  for 
Hill,  wiien  I  was  brought  to  an  extremity,  the  Lord  was  a  little  fanc- 
tiiary  tome,  and  communicated  his  grace  Z'y  little  and  little  to  tuq, 
in  a  fuitablenefs  to  my  need  ;  allowing  me  here  a  little  crumb  (f 
comfort,  when  I  was  like  to  faint  in  the  battle,-  and  there  a  litiki[ 
crumb  of  courage,  when  I  was  like  to  yield;  and  at  another  timeai^ 
little  crumb  of  wonderful  deliverance  out  of  the  hands  of  mine  enCiM 
mies,  after  1  was  led  captive  by  them.  Why,  what  is  the  mean-« 
ing  of  all  this  ?  It  is  the  Lord  thy  God  driving  out  thefe  nations  hefor^ 
thee  by  little  and  litth.  "  The  I 


Heaven    'won    by  little   and   little.  6o,c) 

The  Fourth  and  lad  ufc  lliall  be  in  a  fliorc  addrefs  to  two  forts  of 
perfonshere.  i.  Tothcfcthat  are  ^f /j^-^c^?  with  the  nations  than 
fhand  betwixt  them  and  thepofTeflion  of  the  heavenly  C<7«^an,and 
fo  are  at  war  with  heaven.  2.  To  thefe-that  are  making  war  with 
"  the  nations,  and  before  whom  the  Lord  hath  begun  to  drive  out 
the  nations  by  little'  and  little. 

Ft'rft,  To  you  that  are  at  peace  with  the  nations  of  hell,  at  peace 
with  the  devil,  at  peace  with  yourlufls;  I  would  fpeak  a  word 
to  you,  I.  By  way  oC  convi^ion.     2.  By  way  0^ counfcL 

jft.  For  your  conviction.     Is  it  not  evident  that  the  moft  part 
are  at  peace  with  hell,  being  ignorant  of  the  fin-mortifying  princi- 
ples of  the  gofpel,  being  JJighters  of  the  means  of  conveifion,  living 
in  fecurity  under  all  the  calls  of  heaven  by  the  word  and  the  rod, 
and  living  in  enmity  againfl:  thepower  of  godlinefs, indulging  them- 
felves  in  many  known  fins,  and  knowing  no  reltraint  from  finning 
taken  from  its  nature,  but  from  its  confeqiients  only.   Are  there  not 
many  here,  that  have  nations  of  lufts  fwarming  in  their  heart,  yet 
were  never  convinced  of,  or  made  to  know  the  plagues  of  their  own 
heart  ?    Some  will  fay  they  have  a  good  heart  to  God,  even  tho' 
their  mouth  be  filled  either  with  curjing,  lying,  fwearing,  2.ndflan- 
dering  j    or  elfe  with  nothing  but  vain,  frothy,  carnal,  worldly  dif- 
CGurfe.  What,fhall  we  think  you  have  a  clean  heart,when  you  have 
fuch  ufoulmouth  ?   Does  not  Chrifi:  fay.  Out  of  the  abundance  (f  the 
heart  the  mouth  fpeaketh  ?    When  a  man  fees  abundance  of  fmoke 
coming  out  at  the  top  of  a  chimny,  he  may  fay, for  certain  that  is  a 
fign  of  much  fire  in  the  hearth;    So,  when  there  isnoLhing  but 
vain,  worldly  words  in  the  mouth;    we  may  fay,  there  is  much 
'  vanity  and  corruption  in  the  heart.     Carnal  lips,  that  are  not  fiiap'd 
for  any  fpiritual  difcourfe,  except  in  hypocrify  and  deceit,  difcover 
a  carnal  heart.     O  how  many  here  are  willing  ilaves  to  the  nati- 
ons, the  Canaanites,  the  lufls  of  the  lie  111 !  Of  all  Ilaves,  they  are  in 
the  worft  cafe  that  are  fold ;  of  thefe  that  are  fold,  they  are  in  the 
word  cafe  that  are  put  in  prifon ;  of  thefe  that  are  in  prifoli,  they 
are  in  the  worfl:  cafe  that  are  bound  and  chained  in  prifon  ?    Yet 
{uc\^flaves  to  fin  and  lufts  are  all  here  by  nature,{liut  up  in  clofe  pri- 
fon, bound  and  chained  there,  fliut  up  under  unbelief;  and  imbcUcf 
is  fuch  a  cruel jaylor,  that,  while  you're  fliut  up  under  it,  it  will  not 
;-''fo  much  as  fuffer  you  to  lift  up  your  head,  or  to  look  up  to  heaven 
for  deliverance.     O  how  miserable  is  this  thraldom  that  you're  un- 
der !   for  thefe  nations  that  rule  in  you  and  over  you  now,  and  un- 
der which  you  2irQ  bearing  arms  'o.g'^m^  the  God  of  heaven,  will  at 
Jafi:  dejlrcy  you  for  ever,if  they  be  noldejlroyed  in  time;  if  they  be  not 
put  out  rf  pur  heaytyiliQy  will  keep  you  out  of  heaven;  yea,  if  they  be 

not 


(5-1-0  The   gradual    C  o  N  Q.U  e  s  t  :     Or, 

not  driven  out  of  your  heart, they  will  drive  you  to  /'^//.If  that  legion  of 
laRs  that  now  you're  in  league  with_,be  notcaft  out  of  your  heart  by 
the  power  of  that  glorious  captain  of  fal  vation,  that  cafi  out  a  legion 
of  devils  out  o[  one  m:Ln ;  then  you  mufl  lay  your  account  with  It, 
that,  like  the  fwinepoileil  of  the  devil,  you'll  be  driven  down  in- 
to the  fea  of  God's  everlajling  wrath,  and  drowned  in  perdition. 
But  then, 

2dly,   I  would  offer  you  a  word  of  counfeL     O  will  'you  break 
league  withthefe  curfed  Canaanites,  and  come  and  take  on  with 
our  glorious  Captain  of  falvation,  that  can  drive  them  out  before 
you !    O  finner,  whomfoever  thou  art,  you  that  have  been  zjlave 
to  the  devil d\\  your  days,  a  flave  to  a  numerous  nation  oflujls^thgt^^s 
fure  asGod  lives,  will  keep  you  out  of  heaven,&  drive  you  to  hell, 
if  they  be  not  driv^en  out ;  will  you  come  and  take  on  with  our  glo- 
rious Lord  Jefus,  whoCe  office  Rud  work,  as  sl  Redeemer,  is  to  drive 
out  the  nations  before  you  ?    Our  Captain- general  hath  fent  us,  as 
officers  under  him,  to  cry  inthepublick  meetings  and  allemblies 
of  this  fort,  faying,  Whofoever  will,  let  him  come,  and  take  on  to  be  a 
foldier  under  the  KING  of  Kings  and  LORD  of  Lords,  againft  the 
king  of  hell  and  the  nationsoflufls,  that  would  keep  you  out  of 
heaven.     And,  as  we  are  warranted  to  declare  them  curfed  witti 
bitter  curfes,that  will  not  join  in  this  war,  according  to  whnt  is 
faid.of  MeroZy  Judges  5.  23.   Cvrfe  y^Meroz,  curfc  ye  bitterly  the  in- 
hahitants  thereof,  hecaife  they  came  not  to  the  help  of  the  Lord,  to  the 
help^  of  the  Lord,  againft  the  mighty :  So  we  are  warranted  to  declare 
to  fmnersjthat  there  are  here  the  gr e at efl encouragements,  that  ever 
were  offered  to  foldiers,  to  excite  you  to  take  on  with  him.  Why, 
he  offers  you  money  to  bear  all  your  charges  ,•  Icounfelyou  to  buy  of 
me  gold, tried  gold:  He  offers  to  take  off  your  filthy  garments, and  cloath 
yon  with  change  of  raiment,  the  King's  livery ;  Yea,  he  offers  you 
a  coat  of  mail,  that  will  defend  you  againft  the  fjjot  of  death,  and  tlic 
lliot  of  devils;  the  robe  of  his  oimi  right  eoufnejs,  a  garment  of  fal- 
vation.  He  offers  you  further,  that  if  you  be  wounded  in  the  war, 
he  will  give  vou  n  [  '      o  heal  your  wound,  the  balm  of  his  own 
blood  :  Yea, if  yoii ._  ^_       :  with  him,  he  offers  to  do  all  your  works 
in  you.andfor  you;  yeh,"to  fight  all  yourbattles,  to  drive  out  all 
the  nations  before  you,  and  then  to  crown  you  as  a  conqueror,  yeij 
and  more  than  a  concjueror,  even  tho'  you  have  done  nothing 
yourfelf.     He  offers  to  give  you  all  the  armour  you  need-  for ! 
war :  Do  you  need  thefword,  the  breajl-plate,  the  helmet,  the  fJjic 
mentioned,  Eph.  6.  lie  himielf  is  the  great  magazine  of  all  the  l. 
Htary  provilion  ;  and  therefore,  if  you  take  on  with  him,  you  fliri!? 
want  for  nothing  that  is  neceffary  for  carrying  on  the  war  tea, 

complete 


Heaven  won  hy  little  and  little.  643 

tence  paft  again fl  fin  and  facan  is  executed  in  part  ?  Tour  old  man  is 
crucified,  the  headoftheferpent  isbruifed;  For  this  caufe  was  the  Son 
ofGodmanifcJledy  todejtroy  the  zvorks  of  the  devil;  and,  by  death  he 
hath  dejiroyed  him  that  had  the  power  of  death.  3 .  Is  it  not  ground 
of  comfort,  that  tiie  day  of  full  and  final  execution  is  at  hand, 
wherein  he  will  take  vengeance  on  the  nations  ?  For  the  day  of  ven- 
geance is  in  mine  heart,  Ifa.  63. 4.  the  year  offny  redeemed  is  come ;  thi 
{lay  of  the  Lord  is  at  hand,  wherein  he  will  bring  forth-judgment  into 
vitlory,  and  death  floall  befivalloived  up  in  viBory :  Chrijt  will  reign  till 
all  his  enemies  become  his  footf tool;  tohim  every  hiee  fhall  bow.  4.  Is 
it  not  ground  of  comfort,  that  the  remaining  power  of  the  nations 
in  the  interim  fliall  never  be  able  to  break  the  relation  that  is  be- 
twixt your  Captain-General  and  you,  nor  to  cafi:you  outof  hisco- 
z-enant,  out  of  his  heart,  nor  out  of  his  love  ?  My  covenant  will  I  not 
break,  fays  he,  viy  loving- kindnefs  will  I  not  take  away,  Pfal.  89.  33, 
34.  Me  is  fi:ill  the  Lord  thy  God,  and  therefore  be  will  put  out  the  nati- 
ons before  thee  by  little  and  little.     I  offer  you, 

2dlyf  A  word  of  Counfel.  O  believer,  are  you  indeed  engaged 
in  battle  againfi:  the  nations?  And  has  the  Lord  begun  to  drive  them 
out  before  you  ?  Then  purfue  thy  vi&ory,  ^nd  fight  out  the  good  fight 
of  faith,  for  the  Lord  thy  God  is  he  that  does  fight  for  thee  ;  as  the  apo- 
i*^  'e  fay  s  in  a  like  cafc^  Phil.  2.12,13.  Work  out  the  work  of  yourfal- 
"jrtlon  zvithfear  and  trembling ;  for  it  is  God  that  worketh  in  you  both  to 
widand  to  do  of  bis  goodpleafure :  Even  fo  fight  out  th  e  battle  againfi: 
the  nations,/or  the  Lord  thy  God  will  put  them  out  before  thee  by  little 
mdlittle.  And,  fince  thebattleis  the  Lord's,  andyour  Captain 
goes  before  you  to  divide  the fpoil with  theftrong,  go  on  couragiouf- 
ly:  And,  that  you  may  dofbthemorefuccefsfully,  I  fliall  branch 
forth  this  word  of  counfel  in  thefe  few  particulars. 

1 .  Flit  on  the  whole  armour  of  God;  and  go  not  forth  againft  the 
?:  rations  in  your  own  flrength,  otherwife  you'll  find  them  too  hard 
for  you  ;  but  go  on  in  the  flrength  of  the  Lord,  making  mention  of  his 
right  eoufnefs,  and  his  only  ,•  h^rngjirong  in  the  Lord,  and  in  the  pczver 
of  his  might ;  and  ftrorg  In  the  grace  thaf  js  in  Chrifl  Jefus ;  having 
9iotonfidence  in  theficflo,  but  ahva\s  your^OTificicnce  in,  and  depen- 
dence upon  the  Lord  Jefus  Chrifl,  the  C^pta^n  of  your  falvaiion. 

2.  Search  cut  thefe  rations  that,3ritjboft  invifible  and  hidden,- 
for  your  greatefl  danger  is  from  yodr  'niofi:  fecret  enemies.  You 
wrejile  not  againfi  fie  p.f  and  blood ,  but  againfi  principalities  andpn'wcrs, 
andfpiritual  wickedncfjes.  And  there  are  fpiritual  lufis  noteafily 
difccrned  :  If  thefe  be  ncglcfted,  and  more  open  enemies  only 
noticed,  it  is  as  if  one  fiiould  g?ze  upon  tliC  finoke,  and  negledl  the 
fire  that  is  within  ,•  or  as  if  one^lioaid  gazc  upon  the  ulcer,  but  ne- 

.  vei  confidcr  the  corrupt  humour  within.  S  f  2  3. 


644  '^^^^  gradual  Conquest  :     Or, 

3.  Having  found  out  the  enemy,  and  difcerned  where  the 
Jlrength  of  the  nations  lies,  then  fet  upon  them,  and  endeavour  thro* 
grace  to  bring  them  into  a  confumption,  and  that  both  by Jlarving 
andy?on«/«^ofthem.  i.  ByJiarvingthQw,  O ftarve them, and 
keep  them  from  their  food ;  Make  no  provifionfor  thefleJJo,  to  fulfil 
the  luffs  thereof.  Beware  of  every  thing  that  may  contribute  to 
flrengchen  the  nations.  Say  not,  a  confederacy  with  them :  Do  noc 
fpare  them,  nor  let  their  (Irong  holds  ftand :  Draw  not  up  a  league 
with  them,  nor  border  too  near  to  them.  It  is  faid  of  Ifrael,  The 
people  P J  all  dwell  alone,  and  fljallnot  be  reckoned  among  the  nations. 
Keep  not  company  with  the  wicked :  Be  not  too  much  converfant 
with  the  world,-many  bury  themfelves,by  digging  too  deep  there. 
2.  As  byy?(^;*L7";2^,fo/;3/y?o;7/2/«^  the  nations.  You  are  to  confume 
them ;  and  you  ought  to  ftorm  them,  by  bringing  them  under  the 
battering  engines  of  the  gofpel,  under  the  flroke  of  God's  word, 
which  is  the  fviordof  thefpirit ;  under  the  ftroke  of  the  blood  of 
Chrift,  for  we  overcofne  by  the  blood  of  the  Lamb',  and  under  the 
ftroke  of  the  Spirit  of  Chrift,  for,  if  you  thro'  the  Spirit  mortify  the 
deeds  of  the  body,  you  /Jjall  live. 

4.  Take  3.\\thQ  advantages  you  can  ^ig^inHthe  nations.  Take 
advantage  of  the  times  and  feafons :  Even  when  you're  like  to  be 
overpowered  with  inward  corruption,and  under/<?^r  of  falling  one 
day  by  the  handoffomeflronglufly  then  get  to  the  mighty  power  of 
Chrift,  and  reinforce  yourfelf,  and  refift  ,•  and  in  refiftingjbelieve 
you  ftiall  overcome :  Remembring,  for  youi;  encouragement,that 
the  Almighty  Captain  ftands  within  fight,  when  you're  fighting 
in  the  valley ;  and  he  waits  but  a  call  from  you  when  diftrefTed  in 
the  battle,  and  he  will  come  for  your  refcue.  Jehojloaphat  cried  in 
the  midft  of  the  battle,  and  was  helped;  how  much  more  may  you  ex^ 
pe6l  his  aid  in  your  fpiritual  combat  ? 

5.  Watch  againft  the  nations,  and  refift  the  firftonfet  of  the  e- 
nemy.  Corruptions  are  the  natives,  and  they  are  not  wholly  deflroy- 
ed:  If  therefore  you  do  not  watch,  nature  will  turn  to  her  old  bi- 
afs.  Native  and  natural  inclinations  are  very  forcible:  As,  bend 
the  bough  of  a  tree  downward,if  you  let  it  go  it  will  ftart  up  by  and 
by  ,•  fo,  if  you  give  up  your  watch,  the  nations  will  return,  and  re- 
fume  their  power.  Particularly,  watch  againft,  and  refift  thefirfi 
motions  of  fin :  If  you  ftop  not  the  current  of  a  wicked  motion,  it  will 
fooriland  in  a  wicked  a^ion ;  for.  When  lufi  hath  conceived,  it  brings 
for?}}  fin,  James  1. 15.  Great  evils  arife  fromfmall  beginnings: 
One  fpoonful  of  water  will  quench  that  fire,  which  afterwards 
whole  buckets  cannot  abate ;  therefore  it  is  a  good  n\]e,^principii! 
Bhfia,  refift  the  beginnings  of  fin. 

6.  Put 


Heaven  wok  hy  little  ami  little.  645 

<5.  Put  the  nations  in  the  hand  of  the  Captain,  that  he  may  de- 
Jlroy  them ;  and  endeavour  fo  to  do,  in  the  daily  exercifc  of  faith 
and  prayer.  O  feek  to  the  Lord  Jefus,  that  he  would  avenge  you 
of  thefe  Philijlines,  as  in  the  parable  of  the  unjufl:  judge,  Luke  1 8. 
I.  The  parable  was  put  forth/or  this  eml,  that  men  ought  always  to 
pray,  and  not  to  faint.  The  judge  there  mentioned  was  one  that 
fear' d  not  God,  nor  regarded  man :  A  widow  comes  to  him,  faying, 
avenge  me  of  mine  adverfary ;  and  through  her  importunity  (lie  pre- 
vailed with  him :  Andfballnot  God  avenge  his  ele^,  that  cry  day  and 
night  to  him?  though  he  bear  long,  yet  he  will  avenge  them  fpeedily  : 
Therefore  go  to  a  God  in  Chrifb,  and  cry.  Lord,  avenge  me  of /«y 
lujls,  avenge  me  of  my  pride,  avenge  me  of  ?«}/  unbelief  avenge 
me  of  my  carnality,  avenge  me  of  mine  enemies. 

7.  After  all,reft  not  fatisfied  with  any  fmall  vidtory  obtained  0- 
ver  the  nations :  Sit  not  down,  as  \iyou  had  no  more  ado ;  for  the 
nations  ^re  not  all  dead  and  dejlroyed  at  once ;  you'll  have  them  to 
fight  with,  as  long  as  you're  on  this  fide  of  heaven :  Enemies  will 
up  again,  and  therefore  you  mufl:  up  again,  ^nd  prefs  for  ward  to  a. 
complcat  vidtory.  As  the  body  of  fin  and  death  remains  while  you're 
here,  fo,  whatever  particular  luftyou  have  been  troubled  with, 
you  cannot  expeft  a  full  and  final  viftory  over  it  while  here,  even 
tho'  it  hath  been  a  mortified  lufl,  a  fubdued  lull.  No  doubt  Peter 
got  his  feet  upon  the  neck  of  his  fin  of  denying  his  mafter,  when  he 
went  out  and  wept  bitterly,  after  Chrifl;  looked  to  him  ,•  yet  even  that 
fame  corruption  afterwards  did  fi:ir  in  him,by  a  partial  denying  of 
his  mafter,  tho'  not  in  the  fame  degree ;  as  when  Paul  withflooi 
him  to  the  face.  Gal.  2.12.  A  particular  corruption  may  through 
grace  be  fubdued,  and  it  may  ceafe  to  ftir  fo  violently  for  a  time  ; 
yet  you  cannot  fay  that  it  is  wholly  killed,  yea,  it  may  afterwards  rife 
up  as  violently  as  ever :  A  lufl:,  that  lay  long  dead,  may  revive  a- 
gain;  and  therefore  you  little  need  tobefecure,  but  much  need 
to  be  fober  and  watchful,  and  fiill  going  on  in  the  warfare,  flill  de* 
pendingon  the  Lord  for  new  fupplies  offlrength  againfl:new  af- 
iaults.  After  one. victory  obtained,  make  ready  for  battle  immedi- 
ately; when  fomething  is  done,  look  to  the  Lord  to  do  more-: 
After  one  fi:roke,  feek  another  to  be  given ;  for  it  is  by  little  and  lit- 
tle the  vinery  is  obtained.  Think  not  fi:range,  therefore,  tho' the 
nations  rally  their  forces  again  and  again,  and  be  not  difcouragcd 
thereupon ;  but  learn  a  daily,  momentany,  clofe  and  conft^t  de- 
pendence upon  the  captain  of  falvation,  the  Lord  Jcfus  Ghrifi, 
that  through  him  you  may  do  valiantly.  It  is  he  that  girdeth  you  with 
jirength,  andfuhdues  the  nations  under  you. 

8.  In  order  to  purfue  the  nations  to  death,purfue  the  claim  ycu 

S  f  3  have 


^4^  The    Rainbow     of    the     Covenant 

have  to  rfie  vicftory  over  them,  in  the  ufe  of  all  appointed  mesnsy 
•with  an  entire  dependence  upon  the  Lord  ;  not  depending 
upon  means,  nay,  nor  yet  depending  upon  fenfible  manifeftati- 
ons,  nor  relying  even  upon  the  graces  of  the  fpirit,  but  upon  the 
God  of  all  grace  -,  pleading  your  right  and  claim,  by  virtue  of 
the  divine  promile,  faying,  Lord,hajl  thou  not  interpofed  thy  faith- 
fulnefs^  thy  wordy  thy  oath  ?  and  is  not  thy  promife  Jealed,  fealedby  the 
blood  of  Chriji,  fealed  in  thefacrament  of  thefupper  ?  Haft  thou  not 
i?i\d^Solomonfhall reign?  tho'  now^hehold^Adonijah  ufurps  the  throne  z 
Haft  thou  notfaid, grace  fhall  rt\^r\,^SinfhaU  not  have  the  dominion? 
Behold  how  it  ufurps.  Well,  put  him  to  his  word,  and  purfue  your 
claim.  Surely  the  Lord  will  not  deny  himfelf  •,  nay,  JEHOVAH- 
JIREH,  In  the  mount  of  the  Lord  it  fhall  befeen :  Tho'  you  have  no 
ftrength,  no  might  again)}  this  great  multitude  ;  yet,  let  your  eyes  be  to- 
wards him,  who  is  mightier  than  the  noife  of  many  waters,  and  who 
hath  wrapt  in  your  intereft  with  his  own  glory,  his  own  faithfulnels 
and  truth.  Let  your  difficulties  be  never  fo  great,  your  enemies  ne- 
ver fo  many,and  their  power  never  fo  invincible  ;  it  is  not  you  they 
have  to  do  with,  but  Chrift  :  And  can  any  thing  be  too  hard  for 
him  ?  Wait  on  thy  God  continually,  who  hath  here  promifed  to 
accomplifli  the  warfare  gradually  ;  'The  Lord  thy  God  will  put  out 
thefe  nations  before  thee  by  little  and  little^ 


The  Rainbow  of  the  Covenant  furrounding 
the  Throne  of  Grace. 

Eeing  the  fubftancc  of  fome  SERMONS  preached  at  the  Sacrament  of 
Mu chart,  June  23,   1728. 

By  the  Rev.  Mr.    Ebenezer  Erskine. 


Rev.     iv.     3. 


'And  there  was  a  rainbow  round  abont  the  throne,  in  fight- 
like  unto  an  emerald. 

O  T  toftand  in  the  entrance  of  this  dilcourfe,  we  m.ay  obfervc 
here  three  things,  which  J<?y^;r  law  in  the  vifion.  i/^A  Throne 
fet  in  heaven^  in  the  dole  of  the  lecond  verfe.  2dly,  The  glo- 
rious wajefy  that  fat  on  the  throne,  who  was  like  a  Jafper  and  Sar- 
dine-ftone  for  brightnefs.     o^dly.,  The  ccmopy  of  the  throne,  a  rain^ 
low  round  ahaut  it  in  colour  like  anemerald,  I  underftand  the  whole 

of 


furroiinding    the    Throne    of    Grace.  647 

of  this  to  have  a  refpe^t  immediately  to  the  church  militant  here 
upon  earth,  and  the  glorious  difpenfation  of  the  grace  of  God  under 
the  new-teftament  oeconomy  :  and  that  which  inclines  me  tounder- 
ftand  it  in  this  view  is  becaufe  this  vifion  is  prophetical,  and  hasa  re- 
fpecfl  to  things  that  were  to  be  done  afterward,  as  you  fee  in  tlie  firft 
verfe.  Come  up  hither^  and  Iwilljhew  thet  things  that  mujl  be  here- 
lifter,  that  is,  things  which  are  to  be  tranfadted  in  the  church  in  the 
iucceeding  ages  and  generations  of  the  world  j  and  therefore  by 
the  throne  here  that  was  fet  in  heaven,  I  underfland  the  throne  of 
grace,  to  which  we  are  invited  to  come  with  boldnefs  ior  grace  and 
mercy  to  help  in  time  of  need,  Heb.  4.  1 6.  The  throne  which  hath 
juftice  fatistied,  and  judgment  executed  upon  the  fon  of  God  for  its 
bafis  and  foundation, P/39. 14.  Thtthrone  of  God  and  of  the  Lamb^ 
from  which  proceeds  a  pure  river  of  water  of  life,  clear  as  chryfial^ 
Rev.  22.1.  And  this  tJjrone  is  faid  to  be  fet  in  heaven,  not  as  if  God's 
TJjrone  of  grace  were  only  in  heaven  ^ro^tx\y  fo  called  •,  for  we  find 
the  church  militant  on  earth  frequently  expreffed  by  heaven  infcrip- 
mre.  Heb.  12.10.  She  is  called  the  heavenly  Jerufalem,  to  wit,  the 
church.  I  Pet.  2.8.  the  heavenly  nation  •,  and  tl-ierefore  by  heaven 
here  we  may  underfland  the  church  of  God  in  general  ;  and  it  is  fo 
called  to  fhew  that  the  hearts  of  believers,  even  while  here  upon 
earth,  are  in  heaven,  they  are  defiring  a  better  country,  that  is  an  hea- 
venly, and  when  they  addrefs  a  throne  of  grace,  they  have  their  eyes 
upon  an  exalted  ChrifV,  who  is  fet  down  at  the  right  hand  of  the  Ma- 
jtfiy  on  high,  and  his  miniftry  in  the  heavenly  fandluary.  By  him 
that  fits  on  the  throne l\  underfland  Chrifl  or  God  in  our  nature,  not 
excluding  the  Father  and  the  Holy  Ghofl  •,  for  it  is  the  throne  of  God 
and  of  the  Lamb.  Ezek.  i.  26.  we  have  the  fame  defcription  of  ^ 
throne  in  a  vifion,  and  we  are  x.cM.'C^-M  above  upon  the  throne  was  the 
appearance  of  aman,\s\\\Q\\c^nh€:2L^^\m(l  to  none  other  than  the  tnan 
Chrifl  Jefus  ;  and  there  is  no  doubt  but  it  is  the  fame  throne  and  the 
fame  perfon  fitting  on  it,  that  was  (tQO.  both  by  Ezekiel  and  the  a- 
poflle  John.  As  for  his  poflure,  he  is  reprefented  ^^  fitting  upon  the 
throne.  This  points  at  the  perpetuity  of  his  government,  that  he  is 
in  the  ([uiet  poffeffon  of  it,  it  being  for  ever  out  of  the  power  of  his 
enemies  to  deflurb  his  adminiilration.  We  are  told  here  further, 
that  his  appearance  upon  the  throne  was  like  ajafper  6f  a  Sardineflone. 
Thefe  flones  being  unknown  to  us,we  fliall  not  take  up  time  in  tel- 
ling you  what  is  faid  about  tiiem  by  naturaliils  and  fome  curious  in- 
terpreters, only  we  are  told,  in  fhort,  thejafper  is  a  bright  tranfpa- 
rent  flone,  reprefenting  to  the  eye  a  variety  of  the  moft  vivid  or 
lively  colours  ;  the  Sardine  is  faid  to  be  red.    The  fcope  is  plainly 

S  f  4  this. 


'64S  The    Rainbow    of    the    Covenant 

this,  to  \io\nt  out  the  admiraMe  and  inconceivable  glory  and  excellency 
of  an  exalted  Chrift.  Such  is  the  brightnefs  cf  the  bather's  glory 
lliining  in  him  now  when  he  is  upon  the  throne,  that  all  the  preci- 
ous things  on  earth  put  together  are  but  faint  fhadows  and  repre- 
fentations  of  his  divine  glory  and  excellency  :  The  brightnefs  of 
the  Jafperand  therednefsofthe  Sardine  flone  are  put  together,  to 
lliew  that  he  is  white  and  red,  white  in  his  divine,  red  in  his  human 
nature,  white  in  his  holinefs,  red  in  his  fuffering,-  the  bright  and 
glorious  perfeftions  of  God  fliining  thro'  the  rent  vail  of  his  hu- 
man nature,  do  as  it  were  receive  a  tin6lure  of  red  from  the  vail, 
thro'  which  they  are  tranfmitted.  Ifa.  63.  i.  he  is  faid  to  be  glori- 
ous and  yet  red  in  his  apparel,  and  his  appearance  in  the  midji  rf  the 
throne  is  as  it  were  of  a  Lamb  fain,  having  the  fprinkling  of  his 
blood  about  him,  which  was  flied  upon  mount  Calvary,  and 
which  cries  for  better  things  than  the  blood  of  Abel. 

But  now  I  come  to  that  part  of  Johns  vifion,which  I  have  prin- 
cipally in  view,  and  that  is  the  canopy  of  flat  e  which  covers  the 
throne,  and  him  that  fat  on  it,  in  the  clofe  of  the  third  verfe.  And 
there  was  a  rainbow  round  about  the  throne, in  fight  like  unto  an  emerald. 
Where  again  obferve,  ift,  The  covering  of  f/&^  throne,  it  was  ve- 
ry ftately,/i;^^  a  m/«Z>ow.  2dly,  The  circuit  of  this  covering,  it 
was  round  about  the  throne,  ^dly.  The  colour  of  it,  it  was  like 
an  Emerald. 

Here  I  conceive  there  is  a  manifeft  allufion  to  God's  covenant  with 
Noah,  Gen.  8.  When  God  called  back  the  waters  of  the  deluge 
from  off  the  face  of  the  earth,  he  made  a  promife,  and  bound  him.- 
felfby  covenant.  That  he  would  never  deftroy  the  earth  any  more  by 
water,  and  in  token  of  his  faithfulnefs  in  this  matter  he  fet  his  bow 
in  the  clouds.  With  allufion  to  this,  God's  throne  of  grace,  or  his 
mercy  feat,  from  which  all  the  promifes  of  the  covenant  do  pro- 
ceed, is  faid  to  he  firroundedwith  a  rainbow,  to  fignify  that  as  God 
deals  with  his  people  in  the  way  of  a  covenant;  fo  his  faithfulnefs  in 
that  covenant  is  eflahUpoed  in  the  very  heavens,  and  this  bow  fur- 
rounding  the  throne  is  faid  to  be  mcolomWke  an  emerald,  that  is, 
of  a  green  colour,  to  fignify  that  his  covenant,  by  virtue  of  the 
faithfulnefs  of  him  that  fits  upon  the  throne,  is  ever  the  fame, 
without  any  fJjadow  of  turning ;  tbefafiion  of  this  world  withers  and 
pajjes  away,  but  the  word  of  the  Lord,  his  word  of  grace  and  promife, 
it  endures  for  ever. 

The  doftrine  I  take  notice  of  from  the  words  is  this,  That  God's 
covenant  of  grace,  and  his  faithfulnefs  ingaged  ther-ein,  is  like  a  beauti- 
ful rainbow  furrou7iding  the  throne  of  grace,  for  the  encouragement  of 
cur  faith  and  trufl  in  him  that  fits  on  it. 

In 


funound'mg  the  Throne  //Grace.  6^g 

InVlircourfing  on  this  do6lrine,I  fliall, through  divine  aflifhancc, 
do  thefe  things  following,  (  i.  )  Offer  a  few  thoughts  concerning 
the  covenant  of  grace  or  promife.  (  2.  )  Concerning  the  fait  hfnlnefs 
of  God  ingaged  in  this  covenant.  (  3.  )  Take  a  vieiv  of  this  cove- 
inmt  under  thQ  fimilitudeof  ^  rainboiv  in  colour  like  an  emerald  far- 
rounding  the  throne  of  grace.  (4.)  Speak  a  little  of  that  faith  or 
trufl  which  the  fight  of  this  bow  of  the  covenant  (liould  beget 
in  us.     (5.)  Apply  the  whole. 

The  Firji  thing  propofed  is  to  offer  a  few  tho'ts  concerning 
the  covenant  of  grace  and  promife.     And, 

I.  I  remark,  that  the  occafion  of  the  covenant  of  grace,  like 
that  of  God's  covenant  wilbNoah^iJoas  a  deluge  of -wrath, which  broke 
out  upon  Adam  and  all  bis  family,  for  the  breach  and  violation  of  the 
covenant  of  works.     T,  his  is  what  is  pointed  at  EzeL  1 6. 4, 5, 6, 
7, 8.   Where  you  fee  that  that  which  gave  occafion  to  God's  en- 
'   tringintoa  covenant  of  grace,  is  that  miferableeftate  man  had 
brought  himfelf  into  by  fin.    PFloen  Ipajfedby  thee,  andfaw  thee  pol- 
luted in  thine  own  blood,  thy  time  was  a  time  of  love,  1  fpread  my  skirt 
over  thee,  and  covered  thy  nakednefs :  Tea  Ifivare  unto  thee,  and  enter- 
ed into  covenant  with  thee,  faith  the  Lord,  and  thou  becamefl  mine. 
Here  it  may  readily  be  asked,  what  is  that  Hate  we  are  reduced 
unto  by  the  breach  of  the  firft  covenant  ?  1  anfwer,  in  fliort,  it  is  a 
Hate  of  fin ;  original  fin  like  a  contagion  has  over-run  all  men,  and 
the  whole  man  from  the  crown  of  the  head  to  the  foul  of  the  foot :  It  is  a 
flate  of  alienation  and  eftrangement  from  God;  we  are  alienated 
from  the  very  life  of  God,  through  the  ignorance  that  is  in  us ;  like  the 
prodigal  wch'dve  gone  into  a  far  country, 2.ndca.Ye  not  for  returning 
to  our  father's  houfe :  Yea,  more,  it  is  a  fi:ate  of  enmity  and  hofti- 
lity  againfl:  God ;  the  carnal  mind  is  emnity  againfl  God,  we  are  ene- 
mies in  our  minds  by  wicked  works :  It  is  a  godlefs  and  a  hopelefs  ftate, 
therefore  faidtobe  without  God,  and  without  hope  in  the  world:  It  is 
a  ftate  of  worfe  than  Egyptian  darknefs :  we  are  not  fimply  in  the 
dark,  but  11'^  (7r^  darknefs  itfelf;  once  ye  were  darknefs:  It  is  a  fi:ate 
of  impotency  and  weaknefs,/oriu/;^Kiy^  were  without  ftrength,  in 
due  time  Chrifi  died  for  us :  It  is  a  fi:ate  of  bondage  and  captivity  to 
fin,  Satan  and  the  world ;  we  are  led  captive  by  thefe  potent  ene- 
mies :  It  is  a  curfed  and  condemned  fi:ate,  we  are  condemned  already^ 
and  the  wrath  of  Godabideth  on  us :  It  is  a  fiate  of  death,  we  are  dead 
fpiritually,  under  r/;^  powder  of  fin,  and  lying  upon  the  very  borders 
of  eternal  death.     Now  this  is  the  condition  we  are  reduced  unto 
by  the  fall,  upon  which  account  we  may  well  take  up  that  melan- 
choly fong,  The  crown  is  fallen  from  our  head,  wo  to  us  that  we  have 
finned ;  however  infinite  mercy  and  love  takes  occafion  from  this 

miferable 


<55o  T]^5  Rainbow  0/ fi^  Covenant 

miferable  and  ruined  eftate  of  man  to  enter  into  a  new  covenant, 
even  a  covenant  of  grace,  in  order  to  his  deliverance. 

2.  Remoi-k,  that  the  rife  and  fpring  of  this  covenant  0^  grace  was 
not  forefeen  faith  or  good  works,or  any  thing  elfe  in  the  creature, 
but  only  the  free  and  furprifing  love  of  God,  John  3.  16.  Godfo 
hved  the  ':x)orId,  that  he  gave  his  only  begotten  Son,  that  whofoever  beliC' 
veth  m  him,  might  not  periflj^  but  have  everlafling  life,  Jer.  31.3./ 
have  loved  thee  ijoith  an  everlafling  love,  therefore  i^ith  loving- kindncfs 
"  have  I dravon  thee.  This  love  of  God  to  loft  Tinners  was  altoge- 
ther, and  abfolutely  free,  free  in  oppofition  to  merit,  free  ia 
oppolltion  to  conitraint ;  it  hath  no  other  caufe,  hut  only  the 
freedom  of  his  own  ^will,  Eph.  2.  4.  And  as  it  is  free,  fo  it  is 
fuperlatively  great,  love  that  pajfes  knowledge,  love  which  bath 
a  heighth  and  depth,  a  breadth  and  length  which  can  never  be 
fathomed,  or  found  out ;  it  is  diftinguilliing  love  that  take  hold  of 
man  when  it  paffed  by  angels  that  fell ;  it  fixed  upon  fome  of 
^darn's  family,  when  it  palled  by  others. 
•  3.  This  covenant  of  grace,  in  theoriginal  make  and  conftitu- 
tion  of  it,  was  fra«/'^tW  lurV;  C/;;-f/?as  a  newcovenant-head,a  pub- 
Uck  perfon  reprefenting  all  the  fpiritual  feed,  which  the  Lord 
hath  given  him;  for,  firs,  you  muft  know,  thatfince  the  fall  of 
man,  (xod  never  entered  into  any  covenant  with  him  dire6lly  and 
immediately ;  but  only  by  the  intervention  of  a  furety  and  medi- 
tor.  Hence  in  our  larger  catechifm,  in  anfwer  to  that  queftion, 
with  whom  was  the  covenant  of  grace  made  ?  The  anfwer  is. 
That  it  -was  made  zmthChrift,  and  with  the  eleB  in  him  as  his  feed. 
Hence  it  is  that  we  read  of  Grace  given  us  in  Chrifl  before  the  world 
began.  In  this  covenant  there  are  fome  things  that  relate  parti- 
cularly to  Chrifl  himfelf  as  furety  andredeemer,  and  fome  things  in 
it  that  relate  to  the  members  and  feed  of  Chrifl ;  the  Father  having 
promifed  fufficient  furniture  and  through-bearing  to  his  Son, both 
for  thepurchafe  and  application  of  our  redemption,  the  Son  not 
only  undertakes  to  fatisfy  jiiflice,  to  fulfil  the  lazv,  to  bruifc  the  head 
of  theoldfcfpent,  hut  ^Ko  by  his  fpirit,  which  he  would  fend  into  their 
heart s,tofpr inkle  thcm]with  clean  water, to  take  away  thejlony  heart,  to 
enlighten  them,to  juftify  them,to  adopt  and  fanftify  them,and  at 
lafl:  toprcfent  them  without  fpot  or  wrinkle  or  anyfuch  thing ;  and  when 
all  this  comes  to  be  revealed  and  fet  forth  in  a  gofpel  difpenfation, 
what  is  incumbent  upon  us,  but  to  fubfcribe  to  this  glorious  tran- 
faftion  and  plan  of  redemption,  that  was  laid  by  infinite  wifdom  ? 
Thus  I  fiv  die  covenant  of  grace  was  originally  tranfa6led  with 
Chrin:,  and  with  us  in  him  and  through  him ;  and  they  who  either 
in  print  or  pulpit  ridicule  or  exclaim  againlt  this  as  a  aew  fch^me 

of 


furrounding   f /;ff  T  ii  R  o  n  e     of    Grace.  65  i 

cf  do6lrine,  they  do  not  ridicule  us,  but  thedocl:rincafrerted  by 
the  church  of  Scotland  in  her  flandards,  v.-hich,  as  ic  is  founded 
upon  the  word,  fowe  are  bound  by  folemn  covenant  to  cleave 
unto  it. 

4.  Remark,  That  the  revelation  of  this  covenant  of  grace  tran- 
•fafted  with  Chrifl  before  the  world,  was  made  very  early  to  ourfirjl 
parents  in  paradice  immediately  after  the  fall,  Gen,  3. 15.  The  feed  of 
the  woman  fhallbruifetheheadoftheferpent.  Here  it  was  that  the 
grand  fecrct,  which  lay  in  the  bread  of  God,  did  firfl  break  forth, 
when  our  firft  parents  were  waiting  with  a  trembling  heart  every 
moment  for  the  execution  of  the  lentence  of  the  broken  cove- 
nant of  works :  Behold  glad-tidings  of  great  joy  are  iffued  out  from  a 
throne  of  grace, TizmQly ,  thatinthefulnefsoftime,  thefonofGod  was 
to  take  on  the  feed  of  the  iJiomanyandbruife  theferpent's  hcad,io  dejtroy 
the  devil  and  his  works,  and  redeem  man  from  that  gulf  of  mifery 
into  which  he  was  plunged  ;  this  was  the  covenant  of  grace ;  and 
'tis  remarkable  that  in  its  firll  edition  it  came  forth  m  aprowife  of 
Chrifi,  this  was  enlarged  and  explained  to  Jbraham,  Mofes^  David, 
and  yet  more  fully  opened  after  the  Babyloniflj  captivity  by  Jere- 
miah, Ezekiel and  other  prophets,  till  Chrifl  himfclf  aftually  came, 
in  whom  all  the  old  teftament  tyyes,  prophefies  tindpromifes  receiv- 
ed their  full  accomplilhment,  and  having  by  his  death  confirmed 
the  covenant  "Jiith  many,  the  covenant  of  grace  after  his  refurredti- 
on  and  exaltation  came  forth  in  its  lad  and  bed  edition  ;  namely, 
in  the  form  of  ate  (lament,  having  the  two  great  facraments  of 
baptifm  and  the  fupper  appended  to  ic,  as  full  and  unconteftcd  e- 
vidences  of  its  being  confirmed  by  his  death.  This  glorious  char- 
ter is  now  pad  thefeal,  and  therefore  faith  may  makeufe  of  it 
with  boldnefs. 

5.  Remark,  That  this  covenant  of  grace  or  tedament  of  our  Lord 
Jefus  Chrid  may  be  viewed  and  conMQXQdmiisdifpenfation  or  ex- 
hibition. God  in  his  infinite  wifdom,  for  reaching  the  great  end 
anddefign  of  a  covenant  of  grace,  has  appointed  ordinances,  the 
word,  facrament  and  prayer,  and  other  proper  means,  by  -johich  the 
benefits  of  his  death,  and  blefiings  of  his  covenant,  may  come  to  be 
actually  applied  to  us,  he  has  authorized  miniderstodifpcncc  word 
and  facraments,  that  by  thefe,  as  through  conduit-pipes,  his  grace 
andfiilnefs  may  be  communicated  to  us.  And  here  it  fliould  be  re- 
mQmhxtd,lh-^x.ihQ  covenant  of  grace  miht  difpenfationand  exhi- 
bition of  it  comes  to  f'Uifr}'  man's  door.  Icisprefentcd  as  the  ground 
and  foundation  of  faith  in  common  to  all  the  hearers  of  the  gofpcl, 
eleft  and  reprobate  ,•  we  call  all  and  every  one  to  take  hold  on  God's 
covenant,  and  telJ  ihem.  To  you  is  the  laord  of  this  falvaiiov  fent ;  the 

proviifs 


652  The    Rainbow    of    the    Covenant 

promife,  or  covenant,  is  to  you,  to  your  feed,  and  to  all  that  are  far 
offy  and  to  as  many  as  the  Lord  our  Godpoall  call. 

6.  This  cou^^/z^ttf  ofgracemay  beconfideredin  the  application 
and  execution  of  it;  and  this  is  either  initial,  progreffive  or  con- 
fummate.  i .  I  fay  there  is  the  initial  application,  or  the  foul's  firfl 
entry  into  the  bond  of  the  covenant^oi  rather  the  fpirit  of  the  great 
new  covenant  head  taking  hold  of  the  poor  foul,  and  the  foul  at  the 
fame  moment  taking  hold  of  the  covenant  by  faith  receives  it  as  a 
good  and  fufficient  fecurity  for  that  life  and  happinefs,  which  was 
lofl  by  the  fin  of  the  firfl  Jdam.  This  is  in  fcripture  called  the  day 
cfefpoufals,  wherein  the  foul  does  as  it  were  fign  and  fubfcribe  the 
marriage-contraft,  faying,  /  am  the  Lord's.  2.  There  is  the  fur- 
ther improvement  of  this  covenant  of  grace,for  the  foul's  daily  fup- 
ply  in  a  way  of  believing,  whereby  it  is  made  to  groiv  in  grace  and 
in  the  knowledge  of  our  Lordjefus  Chrift.  This  is  called  a  drawing 
"jiater  with  joy  out  of  the  wells  of  falvation.  The  believer  finding 
himfelf  under  this  and  the  other  want  improves  the  promifes  of 
the  covenant,  as  they  are  fuited  and  adapted  to  his  cafe.  And  thus 
the  work  of  fandtification  is  daily  advanced,  they  fJoall  go  from 
firength  toftrength.  3.  There  is  the  full  execution  of  the  defigns 
of  this  covenant,  when  the  foul  is  brought  to  glory,  and  prefented 
fault Icfs  before  the  prefence  of  God,  without  Jpot  or  wrinkle,  or  any  fuch 
thing.  fVhen  Chrift  who  is  our  life  foall  appear,  then  f hall  we  appear 
with  him  in  glory.  At  that  day  the  covenant,  and  all  the  concerns 
of  it,  is  fully  executed  and  performed,  even  the  day  ofjefus  Chrift, 
Phil.  1 .  6.  Being  confident  of  this  very  thing,  that  he  ivho  hath  begun  a 
good  ivork  in  you,  will  perform  it  to  the  day  of  Jefus  Christ.  So  m  uch 
for  the  firfi:  thing  propofed,  which  was  to  give  you  fome  views 
of  the  covenant  of  grace. 

The fecond  thing  was  to  fpeak  a  little  of  the  faithfulnefs  of  God 
ingaged  in  the  covenant,  which  is  here  refembled  to  the  rainboiv 
about  the  throne  in  colour  like  an  emerald.  For  the  illufi;ration  of  this 
head,Ifliall  i.  P^nquire  what  the  faithfulnefs  of  God  implies.  2. 
How  far  this  faithfulnefs  is  ingaged  in.  the  co\<tnant. 

For  the/;y?,Ifl-iall  clear  it  in  the  following  particulars,  i.  God's 
covenant  of  grace  or  promife  is  no  hafty  or  indeliberate  deed,  but 
the  refult  of  his  eternal  purpofe  and  council.  Men  many  times 
fpeak  before  they  think,and  when  they  have  paft  their  word,T:hey 
would  be  content  to  eat  it  in  again,  becaufe  they  fpeak  frequently 
before  they  confider  matters  truly.  But  no  fuch  thing  is  incident 
to  God ;  his  promife  is  nothing  elfe  but  a  revelation  of  his  coun- 
cil and  purpofe  of  grace  before  the  world  began ;  and  therefore 
every  word  he  fpcaksis  fure  and  (table,  like  mountains  of  brafs 

which 


furrounding    the    Throne    of     Grace.  653 

which  cannot  be  Ihaken.  2.  God  thinks  as  he  fpeaks in  his  cove- 
nant and  promife.  I  remember  it  is  given  as  the  character  of  a 
true  citizen  of  Z/o«,  that  \\q  fpeaks  the  truth  in  his  heart,  Pfal.  15. 
thays,  his  words  and  his  thoughts  agree  together,  the  one  is  the 
exact  tranfcript  or  copv  of  tlie  other :  And  if  this  be  the  charac- 
ter of  the  citizens  of  Z/o«,  much  more  is  it  fo  of  Zion\  God  and 
K[ng,'whodcfires  truth  in  the  inivardpart :  He  does  not  fay  one  thing 
and  think  another,  he  hates  alldilingenuity  in  others,  and  there- 
fore cannot  be  guilty  of  it  himfelf:  His  words  are  fo  much  the 
picture  of  his  heart,  that  we  may  lawfully  and  warrantably  look 
into  his  heart  in  and  by  the  words  of  his  mouth. 

3.  God  cannoti'orget  his  covenant  2ind  promife.  Men  will  ma- 
ny times  make  promifes,and  forget  them  affoon  as  they  are  made; 
but  it  cannot  be  fo  with  God,  he  is  ever  mindful  nf  his  covenant,  his 
mercy  and  truth  is  ever  before  his  face  ,•  and  therefore  it  is  an  un- 
juft  reflexion  on  a  God  of  truth,  tofay,  or  think  that  hehas /<?;•- 
gotten  to  be  gracious.  A  woman  may  fooner  forget  her  fucking 
child,  than  God  can  forget  his  children^ox  his  promife  made  to  them; 
he  remembers  every  ^ooiiuorJ  or  r/j<?z/^/;^  of  ours,  andhasa  bookof 
remembrance  for  them ;  furely  then  he  will  not,  he  cannot  forget 
his  own  word  of  promife.  'Tis  true  If  a.  43.  26.  we  are  command- 
ed toputhim  in  remembrance ;  and  accordingly  David,  Pfal.  119. 
49^  fays  to  God,  Remember  the  word,  upon  which  thou  haft  caufedme 
to  hope.  But  this  is  not  to  be  underftood,  as  if  God  needed  to  have 
his  memory  helped  by  us ;  but  only  to  put  us  to  our  duty,  to  quick- 
en us  to  faith  and  fervency  in  prayer,  according  to  the  dirctlion, 
Ezek.  36.  37.  For  thefe  things  will  I  be  enquired  of  by  the  houfe  oflfra- 
el,  that  I  may  do  it  for  them. 

4.  God  cannot  change  his  mind :  our  unbelieving  hearts  are  rea- 
dy fometimes  to  fuggeft,  that  when  God  made  the  promife,  he 
might  have  thoughts  of  grace  and  love  in  his  heart,but  perhaps  now 
he  has  altered  his  way  of  thinking ;  his  thoughts  have  taken  ano- 
ther turn :  but  this  cannot  be,  for  he  is  of  one  mind,  and  who  can  turn 
him  ?  There  is  nq  variablenefs,  or  fo  much  as  afljadow  of  turning 
with  him,  he  is  the  fame  to-day,  yefterday  and  for  ever.  Pfal.  103.  25, 
26,27.  Of  old  thou  haft  laid  the fundation  of  the  earth :  and  the  heavens 
are  the  work  of  thy  hands  :  theyftjallperijh^  but  thou  /halt  endure  ;  all 
oftlwnftjall  wax  old  as  a  garment ;  as  a  vefiure  ftjalt  thou  change  them, 
and  theyftoall  be  changed.  But  thou  art  the  fame  ^  and  of  thy  years  there 
is  no  end.  Whatever  changes  there  may  be  in  his  carriage  towards 
us,  yet  there  can  be  no  change  in  his  heart,  confequently  no  change 
or  alteration  in  his  covenant. 

5.  As  God  never  changes  his  mind,  fohe  never  broke  his  word; 

he 


654-  The    Rainbow    of   the    Covenant 

he  always  performs  what  he  promifes.  Many  a  time  the  belie- 
ver has  found  him  better  than  his  word,  but  never  worfe  than  his 
word,  'i'his  is  what  Jofljua  obferved  in  his  laffc  fpeech  to  Ifrael, 
J'ojb. 22.14.  Andye  know  in  allyour  hearts,andm  all  your  fouls  ^that  not 
one  thing  hath  failed  of  all  the  good  things  which  the  Lord  our  Godfpake 
concerning  you, but  all  are  come  topafs  to  you,andnot  one  thing  hathfail- 
^dthereof.  As  if  hehad  faid,  lappeal  toyourconfciences,  ifhe 
has  not  been  a  faithful  God  in  performing  his promife  to  you.  Thus 
you  fee  wherein  the  fait hfubcfs  o^ God  confifts. 

For  the  fecond,  to  wit.  How  far  thefaithfulnefs  of  God  is  engaged 
hi  the  covenant  of  grace  ?  I  anfwer,  it  is  fo  far  engaged,  that  he  has 
given  all  the  fecurity  thatitis  poffibleforGod  togive.  For,  i. 
his  covenant  is  fubrcribed,even  with  his  own  blood.  God, as  it  were, 
dips  his  pen  in  the  heart  blood  of  his  own  Son,  &  therewith  fubfcribes 
the  covenant.  Hence  the  blood  of  Chrift  is  called  the  blood  of 
the  teflament.  This  is  theNeiv  Tcft anient  in  my  blood.  2.  The 
covenant  of  grace  is  not  only  fubfcribed  but  attelled  by  a  glorious 
'Frinity  in  the  capacity  of  three  witnefles,  i  Johns-  7-  There  are 
three  that  hear  record  in  hea'oen,  the  Father  ^t  he  Word,(^  the  Holy  Ghojf: 
andthefe  three  are  one.  3.  It  is  a  fealed  bargain,  fealed  with  the  oath 
of  Godjwherein  he  hath  pledged  his  very  life  for  the  performance 
of  it;  he  gave  his  oath  to  the  covenant-head,  P/^/.  89- 35.  Once 
have  Ifworn  by  my  holinefs,  I  will  not  lie  unto  David,  lie  gives  his 
oath  to  the  ked  of  Chrill,  Heb.  6. 17.  God  willing  more  abundantly, 
to  flew  to  the  heirs  of  promife  the  inuniit  ability  of  his  council,  confirmed 
it  by  an  oath  h  is  fealed  with  the  death  of  the  tejlator,  Heb.  9. 1 6,17, 
18.  It  is  fealed  with  the  facraraents  o^baptifm  andthefupper,  whicii 
are  like  the  delivering  of  earth  and  ftone  upon  an  infeftment :  and 
that  moment  that  afinner  takes  hold  of  it,  he  feals  it  upon  the 
heart  by  his  holyfpirit,  Eph.  1. 13.  In  whom  after  ye  helieved,  ye 
iverefaledby  the  Huly  Spirit  of  promife,  which  is  the  earneft  of  our  inhe- 
ritance. 4.  This  covenant  or  teflament  has  thefaithfulnefs  of 
God  fo  far  engaged  in  ir,  that  for  further  fecuricy  it  is  regiilred  in 
heaven  among  the  antiquities  of  r^^  landafaroff,  Pfal.  119.89. 
For  ever,  O  Lord  J  hy  zvord  is  fettled  in  heaven,  regiftred  upon  earth, 
in  the  volume  of  his'hook,  which  is  a  more  fire  word  of  prophecy  than  an 
immediate  voice  from  heaven  ,•  and  therefore,  we  do  well  to  take  heed 
to  it,  as  to  a  light  flining  in  a  darkplace.  This  much  for  the  fecond 
thing  propofed. 

The  tbirvj  thing  in  the  method  was  to  take  a  view  of  this  cove- 
nant ofgraee,  and  the  faithfuinefs  of  God  engaged  therein,  under 
thefimilitude  andreprefentation  of  a  rainbow  furrounding  the  throne  ' 
in  colour  like  an  emerald.     And  here  I  fliall  endeavour  to  do  thefe 

three 


furmmding    the    Throne    of    Grace.  6s s 

three  things,  i .  View  the  covenant  under  the  fimilitude  of  a  rahi- 
boiv.  2.  Enquire  why  this  bow  is  faid  to  be  round  about  the  throne. 
3.  Why  it  is  faid  to  be  in  colour  like  an  emerald. 

If  I  fay,  I  fliall  view  the  covenant  of  grace  under  this  metaphor 
of  the  rainbow  in  the  text.  i.  Then  the  rainbow  was  of  God's  fee- 
ting,  I  have  Jet  my  bow  in  the  clouds :  So  the  covenant  of  grace  is  of 
God's  making.  I  have  made  a  covenant  with  my  chrfen.  Hear  and 
your  foul  fijall  live,  and  I  will  make  with  you  an  everlajting  covenant,  e- 
"cen  the  fire  mercies  of  David.  1  will  make  with  them  an  everlajting 
covenant  y  that  I  will  never  turn  away  from  them  to  do  them  good.  Be- 
ware of  thinking  that  the  covenant  is  of  your  making.  It  is  indeed 
our  duty  to  take  hold  of  God's  covenant,  3.nd  to  come  under  engage- 
ments, through  the  grace  thereof  to  obferve  all  the  duties  com- 
manded in  the  law ;  but  do  not  think,  that  your  engaging  or  pro- 
mifing  and  covenanting  do  make  or  conftitute  the  covenant  of 
grace.  No,it  is  God  that  both  makes  the  covenant,and  leads  our 
heart  and  hand  in  taking  hold  of  it,  and  in  engaging  to  thefe  dudes 
of  obedience,  which  are  confequential  unto  our  being  in  covenant 
with  the  Lord, Heb.  8- 10.  This  is  the  Covenant  that  Iwilhnake  with 
the  houfe  oflfrael,  Iwillput  my  law  into  their  mind^and  write  it  in  their 
heart :  and  I  will  be  to  them  a  God,  and  theyfloall  be  to  me  a  people.  Th  e 
covenant  of  grace  is  as  much  of  God's  making,  as  the  forming  of 
thebowin  thecloudsjwhich  cannot  be  done  by  the  hands  of  men. 

2.  The  bow  i^as  fet  in  the  clouds  upon  God's  fmelling  a  fwcet  fa- 
vour in  KoaVs  facrifice,  as  you  will  fee  in  the  clofe  of  the  8.  and  9. 
chapters  of  the  book  of  Genefis :  So  here,  upon  Chriil:  our  blefTed 
Noah  his  engaging  to  make  himfelf  a  facrifice  to  juflice  in  our 
room  and  flead,  and  God  fmelling  a  fweet  favour  in  his  death  and 
fatisfa£lion  thereupon,  God  fet  s  his  bow  of  the  covenant  in  his  church. 
O  firs,  if  it  had  not  been  for  the  fatisfadion  which  our  furety  of- 
fered, this  bow  of  the  covenant  had  never  appeared  in  our 
heavens. 

3.  God*s  bow  in  the  cloud  is  a  fecurity  againft  the  waters  of  the 
deluge,  that  they  fhallnever  return  any  more  to  dejiroy  the  earth ;  and 
indeed  the  bow  in  the  heavens  is  a  greater  fecurity  againft  it,  than 
ihtfands  and  rocks  wherewith  it  is  furrounded  :  fo  the  covenant  of 
grace,  founded  upon,  and  fealed  with  the  blood  of  the  lamb,  is  a  glo- 
rioLS  fecurity  againft  the  devouringdelugecf  divine  wrath,  that 
it  fliall  never  return  to  deftroy  any  foul  that  by  faith  llccs  to 
Chrift,  and  takes  (lieker  under  the  covert  of  his  blood  and  riglue- 
oufnefs.  Whenever  a  man  fees  the  ?-(^?/iZ;(/:u,  it  yields  him  peace 
and  fafety  againft  the  fears  of  another  deluge,  tho'  never  fucli 
hurricanes  or  tempefts  were  blowing  out  of  the  heavens  ,•  tho  the 

fa 


Cs6  Ty^^  Rainbow  0/ fA?  Covenant 

fca  ivere  roaring  and  its  waves  fwelling^  as  tho'  it  would  fwallow  up 
thedi7  land,  yet  the  fight  of  God's  bow  in  the  clouds,  puts  us  out 
■  of  fear  of  an  univerfal  deluge :  fo  here,  whenever  a  poor  foul  by- 
faith  tikes  a  view  of  the  bow  of  the  covenant  furrounding  God's 
throne  of  grace,  it  yields  him  peace ;  he  is  made  to  fee,  that  what- 
ever be  God's  difpenfations,  whatever  be  the  appearance  of  his 
providences,  yet  the  deluge  of  his  vinditlive  wrath  having  fpent 
icfelfupon  thefuretyj  jufticeitfelf  becomes  the  (Inner's  fecurity, 
by  virtue  of  the  covenant  of  grace,  Ifa.  54. 9.  For  this  is  as  the  wa- 
ters of  Noah  unto  me;  for  as  I  have /worn  that  the  waters  of  Noab 
fhould  no  more  go  over  the  earth :  fohave  I /worn  that  I  would  not  be 
wroth  with  thee  nor  rebuke  thee. 

4.  The  rainbow  (  as  naturalifls  think  )  is  jufl  a  refleftion  of  the 
beams  of  the  fun ;  and  it  is  the  fun  that  gives  being  to  the  rainbow ; 
for  take  away  the  fun  out  of  the  firmament,  there  would  be  no 
rainbow  in  the  clouds :  fo  here,  it  is  Chrift  the  fun  of  right  eoufnefs, 
that  gives  being  co  the  covenant  of  grace ;  he  is  the  very  life  and 
fubflance  of  it ;  Iivill  give  thee  for  a  covenant  of  the  people.  All  the 
promifes  of  the  covenant,  what  are  they  but  jufl  the  rays  of  grace 
and  love,  flowing  out  from  Chrift,  the  brightnefs  of  the  Father's  glo- 
ry. All  the  promijes  are  in  him,  and  in  him  they  are  yea  and  amen'. 
Take  away  Chrifl,  and  the  promife  is  not,  the  covenant  is  not. 

5.  Altho'  the  arch  of  the  bow  is  high  above  us,  reaching  to  the 
heavens,  yet  the  extremes  of  it  ftoop  down  to  the  earth,  and 
comes  near  to  every  man,  yea,  one  would  think,  wherever  he  is, 
or  whatever  place  of  the  world  he  is  in,  ftill  the  end  of  the  rait^ow 
is  pointing  towards  him :  jufl  fo  it  is  with  the  covenant  of  grace  ; 
altho'  the  great  covenant-head  be  in  heaven,  yet  the  covenant  it- 
felffloops  down  to  men  upon  earth.  Rom.  10.6,7,8.  Say  not  in 
thine  heart,  zvho /ImU afcendinto  heaven  ?  ( that  is  to  bring  Chriji  down 

from  above  )  or  who  [ball  defend  into  the  deeps  ?  ( that  is  to  bring  up 
Chrift  again  from  the  dead. )  But  what  faith  it  ?  The  word  is  nigh  thee, 
even  in  thy  mouth,  andinthy  heart :  that  is,  the  word  of  faith  which 
we  preach.  By  the  righteoufnefs  of  faith  fpoken  of  in  the  6ch  verfe, 
fome  of  our  beft  interpreters  do  underftand  the  covenant  of  grace, 
which  is  fo  called,  becaufe  therein  God  brings  near  his  righteouf- 
nefs to  us;  yea  the  covenant  of  grace,  in  the  difpenfationofit, 
like  the  bowinthe  clouds,  points  to  every  manfliying,  Toyou  is 
the  wordif  this filvat ion  fcnt.  The  covenant  is  indefinire,no  man's 
name  is  mentioned,  no  man's  name  excluded;  but  as  it  were  a 
blank  left  for  every  man  to  put  in  his  own  name  by  an  applica- 
tory  faith. 

6.  God's  Z'ciy /«  r^gc/w/^j- is  very  extenfive,  reaching  from  the 

one 


furrounding  the  T nvio'i^z    of    Grace.  6$"^ 

one  end  of  heaven  to  the  other :  fo  God's  covenant  of  grace  is  a 
Jarge  and  wide  covenant.  Tho'  all  Adams  poflerity  were  gather- 
ed together,  there  would  be  room  for  them  within  the  arches  of 
the  rainbow.  God's  covenant  of  grace  is  a  large  and  wide  cove- 
nant; there  is  room  in  it  for  you,  room  for  me,  and  room  for  all 
mankind  ,•  God's  voice  is  to  every  one  to  take  hold  of  it,for  every 
one  to  come  wiihin  the  circuit  of  it:  Ho  every  one  that  thirjleth^ 
come  to  the  waters ;  he  that  hath  no  money  Jet  him  come.  You  that  have 
J  pent  your  money  for  that  'which  is  ?tot  bread,  and  your  labour  for  that 
'■johicb  projiteth  not,  you  are  called  to  take  hold  of  it,  Ifa.  $$.  i,  2. 

7.  As  the  rainbow  is  a  fecurity  againfl:  an  univerfal  deluge,  fo  it 
is  a  prognoftick  of  a  refrefliing  lliower  of  rain  to  the  thirfty  earth  : 
fo  this  bow  of  the  covenant  that  is  furrounding  the  throne  of 
grace,  as  it  fecures  againfl  vindictive  wrath,  fo  it  prognafticates, 
yea  gives  the  greatefl  aflurance  of  the  rain  of  the  fpirit's  influen- 
ces. It  is  an  article  of  the  covenant,  I  will  be  as  the  dew  to  Ifrael, 
and  he  JJjall  grow  as  the  lillie,  and  cafl  forth  his  roots  like  Lebanon :  I 
will  come  to  them  as  the  rain^as  the  latter  and  former  rain  unto  the  earth* 
As  it  feldom  or  never  fails,  that  if  a  man  looks  upon  the  rainbow, 
but  a  fliower  follows  it  in  a  little ;  fo  it  never  fails,  that  if  a  man 
looks  by  faith  to  the  bow  of  the  covenant,  and  the  faithfulnefs  of' 
God  in  it,  but  fome  refrefliing  rain  of  the  dew  of  heaven  falls  on 
his  foul,  Eph.  1.13.  After  that  ye  believed,  ye  were  fealed  with  the 
Holy  Spirit  of  promife.  John  1 1 .  40.  Said  I  not  unto  thee,  that  if  thou 
wouldejl  believe^  thou  [houldjl  fee  the  glory  of  God  1 

8.  The  vifible  and  fenfible  appearance  of  the  rainbow  is  but  of  a 
Hiort  continuance,  commonly  it  appears  for  a  little,  and  then  eva- 
niflies;  fo  the  fenfible  and  lively  views  that  the  believer  gets  of 
the  covenant  of  grace,  in  its  beauty,  order,  freedom,  fulnefs  and 
flability ,  are  commonly  but  of  a  fliorc  continuance ;  it  is  a  rare  hour 
and  a  fhortjlay^  faid  one  of  the  Ancients. 

9.  Altho'  the  rainbow  difappear,  and  that  for  a  long  while  toge- 
ther, yet  we  do  not  conclude  upon  that  account,  that  God's  cove- 
nant with  us  is  broken,  or  that  the  waters  will  return  again  to  deftroy 
the  earth.  No,  the  remembrance  of  the  rainbow  fet  in  the  clouds, 
tho'  a  man  has  not  feen  it  but  once  in  his  life ;  1  fay,  the  very  re- 
memhrance  of  the  bow  makes  us  eafy,  and  perfuades  us  that  the  de- 
luge jhallnot  return  again :  So  here,  whenever  God  difcovers  this 
bow  of  the  co\'enaDt  furrounding  the  throne  of  grace,  when  he 
has  determined  thy  foul  to  take  hold  of  it,  altho'  thou  d-^ifl;  not  fee 
it  in  fuch  a  fenfible  manner  now  as  thou  haft  feen  it  formerly,  yet 
the  very  reniemhrance  of  this  covenant  may  make  thy  foul  eafy 
againfl  the  fears  of  wrath^becaufe  the  veracity  and  faithfuhiefs  of 

T  t  God 


(55^  The  Rainbow  of  the  Covenant 

God  in  the  covenant,  is  the  fame  zmthoiit  anyvariablenefs,  however 
matters  may  be  with  thee,  as  to  thy  prefent  fenfe  and  feeJing.- 
Thus  you  fee,  in  what  refpeft  God's  covenant  is  refembled  to  the 
bow  which  he  has  fet  in  the  clouds. 

For  the  fecondx^ueftion,  fVhy  this  bovi  is /aid  to  be  round  about  the 
throne?  lanfwer,  i.  This  fignifies  the  glorious  Majefly  of  a  God 
of  Grace  in  Chrifl ;  for,  as  I  told  you,  it  is  reprefented  as  a  canopy 
of  flate  covering  the  throne,  which  is  a  badge  of  majefty.  O  firs, 
honour  and  maje/iy  arc  before  the  face  of  a  God  in  Chrifi,  his  throne  of 
grace  is  incircled  with  the  glory  of  grace,  grace  lies  fcattered 
about  the  throne  on  every  hand  ;  and  this  fhews  his  glorious 
greatnefs.  2.  The  rainho^J^iis  being  fet  round  about  the  throne 
of  grace,  perhaps  may  fignify  this,  that  there  is  accefs  to  the 
throne  of  grace  on  every  hand,  or  from  every  quarter.  Whate- 
ver part  of  the  covenant  you  look  to,  whatever  article,  whatever 
promife  youcaft  your  eye  upon,  you  will  flill  find  it  leading  you: 
diredlly  to  a  throne  of  grace,  for  grace  to  help  you,  Ezek.  36.  37. 
for  thefe  things  {to  wit  for  the  bleflTmgs  promifed)  will  I  be  enqui- 
red of  (at 3.  throne  of  grace )  by  the  hoiife  of  Ifrael,  that Ijnay  doit 
for  them.  3.  The  throne  of  grace  is  faid  to  be  furrounded  with 
the  rainhoiv,  to  fliew  the  liability  of  every  promife,  or  of  every 
aft  of  grace,  that  is  ilTaed  out  from  a  throne  of  grace :  every 
part  of  the  covenant  isfure;  every  promife  of  it  is  more  firm  than 
the  -pillars  of  heaven^  the  faithfulnefs  of  God  is  in  every  promife ; 
and  therefore  on^  jot  or  tittle  of  it  cannot  fall  to  the  ground.  4.  It  is 
faid  to  go  about  the  throne,  to  fliew  the  connexion  that  there  is 
among  all  the  parts  of  the  covenant.  As  every  part  of  a  circle 
leads  to  another  part  of  it,  fo  the  covenant  of  grace  conne6ts  one 
blefiTmg  with  another,  one  bleffing  draws  another  after  it ;  effec- 
tual calling  brings  jufi:ification,jufl:ification  brings  adoption,  fanc- 
tification,  perfeverance,  and  increafe  of  grace,  and  grace  brings 
glory  v/ith  it  hereafter :  As  when  you  take  hold  of  the  leafi:  link 
of  a  chain  you  bring  the  whole  chain  with  you;  fohere,  if  you 
have  one  bleffing  you  have  all ;  if  you  receive  Chrifi:,,  you  have 
all  in  him,  he  brings  all  along  with  him. 

5.  The  rainbow  about  the  throne  may  fignify,  that  there  is  no 
accefs  to  a  throne  of  grace,  no  ground  for  faith  to  ftand  upon  in 
its  approaches  to  the  throne,  but  only  by  virtue  of  the  covenant, 
andthefaithfuhiefs  of  God  engaged  therein.  It  is  folly  for  peo- 
ple to  think  of  coming  to  a  throne  of  grace, /or  grace  andmcrcy^ 
w'hile  they  overlook  and  negle6l  God's  covenant,  and  his  vera- 
city pledged  therein. 

A  third  queftion  was,  JVhy  this  bozv  of  the  covsnant  is  faid  to  be  in 

colour 


furrounding  the  Throne  o/"  G  r  a  c  e,  659 

colour  like  an  emerald  ?  I  fliall  not  flay  on  this ;  only  in  one  word,  I 
think  that  it  points  at  the  perpetuity  of  thQcovenant^  it  is  always 
the  fame  like  an  ever-green,  it  never  ivithers  or  decays.  O  firs ! 
this  world  is  withering,  it  is  waxing  old  as  a  garment,  the  fafloion  of 
it  is  pajjtng  aivay  ;  you  yourfelves  are  withering,  your  beauty , 
Jirength,  ftature,  and  other  excellencies,  are  fading  like  a  moth  ; 
your  frame,  perhaps,  will  wither  in  a  little,  hov/ever  agreeable  it 
may  be,-  tho'  you  were  upon  mount  Tabor,  beholding  Chrift  in 
his  glory,  yet  that  will  not  lafl ;  in  a  little  your  profperous  flate,and 
your  mountain  that  feems  tojland  firm,  may  be  fliaken  through  the 
hidings  of  the  Lord's  countenance.  But  l;ere  is  what  may  be  relief 
under  all;  God's  covenant  is  in  colour  like  an  emerald,  continually 
gre^i,  without  any  decay.  I  think  it  very  remarkable,  that  when 
God  is  fending  Mo/^i- to  the  children  o(  Ifrael,  in  order  to  bring 
them  out  of  the  land  0^  Egypt,  he  puts  him  in  mind  of  theco- 
vcnant  that  God  made  with  Abraham,  in  which  he  faid,  thac 
he  would  bring  them  out  of  Egypt.  Well,  what  way^does 
God  take  to  confirm  the  faith  of  Mofes,  and  the  children  of  Ifrad 
concerning  his  faithfulnefs  ?  He  bids  tell  the  children  of  Ifrael,  I 
AMhathfent  me ;  as  if  he  had  faid,  do  not  think  that  I  have  forgot- 
ten my  covenant  and  promife  to  Abraham.  No,  I  AM  WHAT  I 
AM:  lam  the  fame  this  day  that  I  was  four  hundred' years  ago, 
when  I  fpoke  to  Abraham  upon  this  head,  and  my  promife  is  as 
freili  with  me ;  as  it  was  that  day  I  made  it,  Heb.  10. 23.  There, 
fays  the  apoftle,  faithful  is  he  who  hath  promifed.  So  it  reads  in  our 
tranfiation ;  but  in  the  original  Greek,  the  words  may  be  read, 
faithful  is  he  who  is  promifing.  We  are  not  to  look  upon  God's  co- 
venant and  promife  as  a  thing  that  is  pall;  and  out  of  date ;  no,  he  is 
a  promifing  God  to  us,  as  much  as  when  the  promife  firft  pafi:  ouc 
of  his  blefied  lips :  It  is  an  ever-green,  it  is  in  colour  like  an  emerald', 
he  is  re  er  mindful  of  hiscovenant ;  and  -as  jujlice  and  judgment  are  the 
habitation  of  his  throne,  fo  his  mercy,  wrapt  up  in  a  word  of  truth,  is 
flill  going  before  his  face.  This  much  for  the  third  thing  in  the 
method. 

The  fourth  thing  in  the  method  was  to  enquire  a  little  into  the 
faith  and  tnift,  which  the  confideration  of  all  ihis/lmild  beget  in  us; 
and  for  cleanng  of  ir,  I  fiiall  go  no  further  than  the  reprefentation 
made  in  the  text.  What  do  you  think  when  the  rainbow  appears  in  the 
heavens  ?  the  fame  you  are  to  do  with  relation  to  the  bow  in  the  co- 
venant, and  the  faithfulnefs  of  God  engaged  in^it. 

I.  When  the  Z^o:u  appears  in  the  heavens,  you  behold  it,  you 
look  upon  it  with  your  eyes,  for  it  is  a  beautiful  appearance ;  you 
confider  and  enquire  for  what  end  there  is  fuch  an  appearance  in 

T  t  2  the 


66o  The    Rainbow    of   the    Covenant 

the  heavens.  Now  the  fame  you  are  to  do  with  God's  covenant  of 
grace,  the  bow  chat  he  hath  fet  in  the  heaven  of  his  church,  about 
his  throne  of  grace  vvhich  he  has  reared  up.  It  is  abfulutely  im- 
poflible  that  ever  you  can  reap  any  benefit  by  God's  covtnant  un- 
]efs  you  behold  it,  confider  it,  and  ftudy  to  know  and  underfland 
if  theremuflbeanuptakingof  thefecretsofthe^rouewa/zf.  And 
this  is  the  firft  thing  that  ever  God  does,  when  he  is  to  bring  the  foul 
within  the  bond  of  his  covenant,  he  enlightens  the  mind  with  the 
knowledge  of  Chrifl:,  the  great  covenant  head :  He  makes  the  man 
to  think  upon  and  confider  the  fulnels,freedom,  the  comely  order 
and  {lability  of  the  covenant,  as  a  covenant  of  grace  and  peace,  hav- 
ing all  our  falvation  wrapt  up  in  it. 

2.  When  a  man  fees  the  rainbow  in  the  heaven,  and  knows  that 
it  is  a  token  of  God's  covenant  with  mankind,  that  the  waters /ball  not 
return  to  defiroy  the  earth,  he  afi'ents  to  the  truth  of  the  covenant,  or 
promife  of  God,  he  believes  that  it  is  true,  that  God  made  fuch  a 
promife,  and  that  God  whoproraifed  fuch  a  thing  will  not  break 
his  word,  but  that  he  ivill  make  it  good :  So  here  when  you  fee  the 
bow  of  the  covenant  of  grace,  and  the  veracity  of  God,  pledg- 
ed therein ;  when  you  fee  it  fealed  with  the  oath  of  God,and  the 
blood  of  his  eternal  Son,  your  duty  is  to  afl^ent  to  the  truth  of  God 
pledged  in  the  coven  an  t,becaufe  he  hsisfaithfulnefsfor  the  girdle  of 
his  loins,  and  truth  for  the  girdle  of  his  reins :  O  will  the  foul  fay :  I  fee 
every  promife  of  God  to  be  true,  it  is  impoffiblefor  him  to  lie  j  and  there- 
fore I  fet  to  my  feal  that  he  is  true, 

3.  When  a  man  fees  the  bow  in  the  cloud,  he  concludes  that  he 
himfelfin  particular  is  fafe  from  the  waters  ofthefea,  that  they 
fliall  not  overflow  him ;  he  refi;s  upon  the  veracity  of  the  promi- 
fer;  and  fo  makes  himfelfeafy  againftthe  fears  of  a  fecond  de- 
luge :  So  here  when  we  fee  God's  covenant  like  a  bow  furround- 
ing  his  throne,  we  fliouldrefl;  with  aflured  confidence  upon  it  as  a 
good  fecurity  for  our  everlafiing  happinefs,  for  peace,  pardon, 
grace  and  glory.  'I'he  covenant  is  GocVschanev  for  eternal  life, 
and  the  foul  accordingly  takes  it,  and  fays,  This  is  all  my  falvation, 
that  he  has  made  with  me  in  Chrifl  an  everlajfing  covenant,  and  in  this 
will  I  be  confident :  IndeedifGod  can  break  his  covenant,  lam  imdone, 
I  will  fink  in  the  mighty  waters  of  his  wrath  ;  but  Cod\  covenant  cannot 
he  broken :  Itfiandsfajtfor  ever ;  the  mountains  (hall  depart,  and  the 
hills  be  removed,  but  the  covenant  of  his  peace  floall  never  be  removed; 
and  therefore  I  am  fure,  God  will  not  betray  me,  bis  covenant  will  not 
deceive  me :  And  all  this  is  juft  what  is  called  a  taking  hold  of  God's 
covenant,  Ifa.  s^'  4* 

The  ffth  thing  propofed  is  the  ufe  of  this  do6lrine.     All  the  ufe 

I 


furromding    the    Throne    of    Grace.  661 

I  make  of  it  at  this  time  is  in  theft;  few  inferences.  Is  icfo  that 
God's  covenant  of  grace  and  his  fa'ithfulnefs  engaged  therein  is  like  a 
rainboiv  furrounding  the  throne,  for  our  encouragement  to  trujl  him  1 
Then, 

1 .  See  hence  the  amazing  glory  and  beauty  of  the  throne  of  grace  y 
to  which  we  are  invited  and  called  to  come.  Every  thing  in  and 
about  this  throne  has  glory,  beauty  and  majefty  in  it ;  he  that  lies' 
pn  itislike.the  Sardine  ?iud  Jafper  Stone ;  they  that  behold  him,  or 
who  are  about  the  throne,  are  fo  dazledvvith  his  glory,  that  they 
a  y  day  and  night,  Holy, Holy, Holy  is  the  Lord  God  Almighty, ixihich  "joas 
and  is,  and  is  to  come.  Rev.  4.  8 .  they  zvor^jip  him,  and  cafl  their  crowns 
down  before  his  throne,  faying,  Thou  art  worthy  to  receive  glory,  honour, 
andpower ;  for  theu  haft  created  all  things,  and  for  thypleafiire  they  are 
andwe're  created.  O  how  majeftickis  the  appearance  of  a  God  ia 
Chrifi: !  how  majeflick  is  his  throne,  high  and  lifted  up !  how  ma- 
jeflick  is  his  retinue  filling  the  wide  temple  of  heaven  and  earth. 

2.  See  hence  the ^rw^wJ  that  the  alTurance  of  faith  goes  upon 
Jn  drawing  near  to  a  throne  of  grace.  Why,  it  goes  upon  the' 
ground  of  the  divine  veracity  pledged  irl  a  covenant  ofgrace;  ic 
fees  this  bow  about  the  throne,  &  this  gives  the  man  courage  and 
confidence  ;  '  Jbraha?n' s  faith  buildedits  affurance  here.  Rom. 
4.20.  Heftaggered  not  at  the  promife  through  unbelief'^  being  fully 
perfwaded  that  .what  he  had  promifed  he  was  able  to  perform.  If  you 
were  putting  up  that  petition,  firs,  to  God  that  he  would  hem  in 
the  waters  of  the  ocean,  and  bind  up  thefountains  of  the  great  deep, 
that  the  waters  might  not  return  to  overflow  the  earth,  I  am  perfwaded 
that  you  would  ask  it  with  full  afllirance  of  faith,  nothing  doubting 
his  veracity  ingrantingyou  that  petition,  becaufe  God  has  pro- 
niifed  that  the  waters  pjall no  more  return  to  deflroy  the  earth ;  and  he 
hasfet  his  bow  in  the  cloud  as  a  token  of  his  veracity  in  that  matter  ? 
Well,  I  am  fiire  you  have  as  firm  a  ground  to  build  your  faith  upon 
when  you  draw  near  to  a  throne  of  grace,  to  ask  of  him  things  a- 
greeable  to  his  will,  things  promifed  in  the  covenant  of  grace, 
peace,  pardon,  andfalvation  through  a  redeemer,  you  have  the  ve- 
racity of  I  he  fluneGod  pledged, not  only  his  veracity  but  his  pow- 
er, his  holinefs  and  other  pcrfcflions ;  yea,  firs,  God's  covenant 
of  grace  that  is  made  with  us  in  Chrifi;  is  more  firm  than  God's  co- 
ven^jnt  wich  Noah ;  for,  as  you  have  heard,  this  covenant  of  grace, 
is  attefied  by  thu  three  that  bear  record  in  heavenj  ii  is  fealed  with  the 
oath  and  blood  of  God,  and  regifiered  in  the  volume  of  his  book  ; 
and  therefore  at  any  time  when  you  ,2:o"tc  a  throne  rf  grace  for  a- 
ny  mercy,  keep  your  e-^  e  upon  the  bo-m  of  the  covenant, ck  iUtfaith- 

fulncfs  of  God  pledged  therein,  that  fo  you  may  hope  and  trull:  and 
"believe  without  ftaggering.      "  Tt3     •   ■     .        3. 


(56s  The   Rainbow    of    the    Covenant 

3 .  See  hence  the  way  how  to  be  fupported  and  relieved  under  all 
p-ejfures  of  trouble  of  whatever  kind,whether  from  without  or  from 
within.  My  friends,  you  have  been  at  2i  communion  t able ^  and  I 
hope  you  have  been  upon  the  mount  with  God  feeding  upon  fas 
things  full  of  marrow ;  now  we  are  about  to  part,  we  are  going  out 
again  to  the  wide  world,  &  God  knows  what  deep  feas,  what  tem- 
f)efl:uous  waves  and  florms  from  earth  and  hell  may  be  abiding  us ; 
Well,  whatever  maybefal  you,  I  give  you  this  advice,  to  keep 
your  eyes  always  upon  the  r«f«^oio  o^thQ  covenant  about  the  throne 
of  which  you  have  been  getting  a  fenfiblefeal  in  the  facrament  of 
theLord's flipper, efpQchWy  in  the  cafes  fo]lowing,and  you  fhall  find 
wonderful  relief  and  fupport,  as  David  did  to  his  experience,  Pfal. 
27. 1 3 .  I  had  fainted,  unlefs  I  had  believed  to  fee  the  goodnefs  of  the 
Lord  in  the  land  of  the  living, 

1 .  Then  perhaps,  poor  believer,a J^orm  ofvindidtive  wrath  in  ap- 
pearance may  blow  from  heaven,  which  will  ftartlethy  confci- 
ence  to  that  degree,  that  thou  ihalt  be  made  to  cry  thro'  a  fenfe  of 
guilt,  and  the  impreffions  of  God's  anger  on  thy  foul.  The  arrows 
of  the  Jlmighty  are  within  me,  thepoifon  thereof  drinketh  up  myfpiritSy 
the  terrors  ofGodfet  themfelves  in  aray  againfi  me.  Well,  if  that  hap- 
pen to  be  thy  cafe,  as  I  know  not  but  it  may,  look  to  the  rainboiv  of 
the  covenant  about  the  throne,  and  there  you  fliallfeethe  faith- 
fulnefs  of  God  engaged,  that  vindi^ive  wrath  Ihall  never  touch 
thee.  Readforthisi/'^.  54.  7,  8,9, 10.  There  you  fee  the  oath 
of  God  is  pafl,  that  the  deluge  of  vindiftive  anger  fliall  no  more 
return  to  deflroy  thee;  and  what  more  would  thou  have?  will 
unbelief  dare  to  charge  God  with  perjury  ? 

2.  Perhaps,  heViever^zJlorm  of  trouble  from  the  world  may  blow 
upon  thee,  times  of  publick  calamity  may  come,  days  ofperfecution 
for  righteoufncfsfake,  or  if  that  fail,  a  ftorm  of  perfonal  trial  may  be 
abiding  th  ee  ,•  trouble  in  thy  name,  in  thy  eftate,  in  thy  family  or 
relations ;  the  dorm  may  blow  fo  hard  as  to  fweep  away  all  that  is 
dear  to  thee  in  a  world.  Well,  fay  you,what  lliall  I  do  in  that  cafe? 
Why  my  advice  to  you  is  tocaflthe  eye  of  faith  upon  the  ^oiu  of 
the  covenant ;  and  there  thou  ihalt  find  what  will  chear  and  keep  up 
thy  heart ;  there  thou  (halt  find  thy  covenantedGod  inChrifl  pro- 
mifeth  his  fympathy  in  all  thy  troubles,  //^r.  63.9.  In  all  their 
affli^ions  heis  affiled.  Pfal.  103.13.  Asa  father  pitieth  his  chil- 
dren :  So  the  Lordpitieth  them  that  fear  him.  There  you  Ihall  find 
him  engaged  to  go  through  the  fire  and  water  with  thee,  Ifa.  43, 
2.  Whenthoupajfejlthro' the  waters  Iwillbewiththee.  Thereyoil 
will  find  him  engaging  himfelf  by  covenant  to  carry  thy  head  a- 
bo  ve,  Jfa.  41.10.  Fear  not  for  I  am  with  thee  J  will  help  the,  Iwillup* 

bolcH 


furrounding    the    Throne    of    Grace.  663 

hold  thee  with  the  right  hand  of  my  right eoufnefs.  There  thou  fhalc 
find  him  engaged  to  bring  theefafely  through  all  thy  troubles: 
Many  are  the  afflidtions  of  the  righteous, hut  the  Lord  fjall  deliver  him 
out  of  them  all  Thou  Ihak  find  that  thy  light  afflictions,  which  are 
buffer  a  moment,  poall  work  for  thee  afar  more  exceeding  and  eternal 
'Weight  of  glory. 

3.  Perhaps  a  florm  from  hell  may  be  abiding  thee,  principalities 
andpoivers,  and  the  rulers  of  the  darknefs  of  this  world ;  the  armed  le- 
gions of  the  bottomlefs  pit,  like  the  hulls  of  Bafljany  may  ere  long 
be  pufliing  at  thee.  Well,  in  this  cafe  look  to  the  throne  of  grace, 
and  to  the  bow  of  the  covenant  that  furroundsit,  and  thou  (hale 
find  what  may,  and  will  relieve  thee ;  you  will  find  that  Chrifl  has, 
according  to  the  firfl  article  of  the  covenzxil,bruifedthe  head  of  that 

Jerpentyfpoiledprincipalities  and  powers,  triumphed  over  them,  and  made 
a  /how  of  them  openly  on  his  crofs:  he  has  dejiroyed  death,  and  him 
that  had  the  power  of  death.  I'here  thou  wilt  find  him  engaged  to 
Hand  by  thee  as  thy  leader  &  commander,to  make  thee  tread  Satan 
under  thy  feet  fJjortly :  And  by  faith  a6ted  upon  this  covenant,  thou 
artaffuredof  the  vi^ory;  yea,  that  thou  art  a  conqueror,  ^«<^»wtf 
than  a  conqueror  through  him  that  loved  thee. 

4.  Perhaps,  believer,  thou  may  in  a  little  find  the  ftrong  man  of 
indwelling  fin,  like  Sampfon,  after  his  locks  were  cut,  recover 
ftrength,and  begin  to  rage  in  thy  foul,  infomuch  that  thou  flialt  be 
made  to  cry  with  the  apoflle.  Wretched  man  that  lam,  who  /hall  de- 
liver me  ?  Well,  in  that  cafe  look  to  the  throne  of  grace,  and  the 
bow  of  the  covenant,  and  thou  flialt  find  God  engaging  himfelf  to 
give  grace  and  mercy,  to  help  thee  in  this  time  of  need.  Rom.  6.  14. 
He  has  f aid,  fin  /Jjallnot  have  dominion  over  you.  Micah  7. 19. 1  will 
fubdue  their  iniquities.  Ezek.  36. 25.  From  all  their  idols,  and  from  all 
their  jilthinefs  will  I cleanfe  them . Ifa . 59 .  i  g.fFhen  the  enemy  fiall come 
in  like  a  flood,  thefpirit  of  the  Lord /hall  lift  up  ajlandard  againft  him. 

5.  Perhaps  in  a  little  Satan  and  corruption  together  may  give 
thee  a  trip,  and  lay  thee  on  thy  back,  and  as  it  were  tread  thee  in  a 
viire,  fo  that  thy  own  cloaths  (hall abhor  thee  ;  and  what  fhall  be  done 
in  that  cafe?  Well  even  in  that  cafe  look  up  to  the  throne,  and 
behold  the  exalted  prince  that  gives  repentance  and  refnij/ion  of  fin,  that 
he  may  lift  thee  up  again,  and  by  the  blood  of  his  covenant  bring  thee 
vut  of  the  pit  wherein  there  is  no  water.  1  ake  a  view  of  the  bow  of 
the  covenant  and  thou  wilt  find  written  upon  the  arch  of  this 
bow.  That  tho'  thou  haft  lien  among  thepots,he  will  make  thee  like  the 
wings  of  a  dove  coveredwithfilvcr,  and  her  feathers  with  yellow  gold. 
Lifl:en  to  his  voice  that  fits  upon  the  throne,  and  thou  wilt  hear 
him  faying,  tAo'  thou  haft  played  the  harlot  with  many  lovers,  yet 
return  again  to  me j  faith  the  Lord.  T  t  ^yf^  6, 


664  7yb^  Rainbow  o/ f^5  Covenant 

6.  Perhaps  a  black  and  melancholjy  night  of  defertion  may 
overtake  rhee  in  chy  way  ;  God  may  iiide,  and  rhou  beHro'.i.j^^ht  to 
crv  wirh  thechiKcii,  The  Lord  hath  forfaken^  and  iny  God  hath  format - 
ten.  Well,  thu  thou  walk  in  darknefs  and  fee  no  light,  yet  t'niji  in  the 
name  of  rhe  Lord,  ftay  thy  felf.iiponrhimby  vir'tiie.  of  the  cavenant- 
as  thy  Gild ;  for  here  he  is  engaged,  That  h^  -will he  thy  Gndforcver-i 
tha':  he  will  never  leave  thee  nor  forfakethee  as  ro  his  real  prefence ,' 
and  that  tho'iveeping  may  endure  for  a  nighty  yst  jby  comet  h-m  the 
morning :  For  a  little  moment  have  Iforfaken  thesy  but  imth  great  mer- 
cies will  I  gather  thee.  In  a  little  wrath  I  hid  my  face  from  thee  for  a 
mom  en':,  but  with  ever  laj  ting  kindnefs  will  I  have  mercy  on  thee,  faith 
the  Lord  thy  redeemer. 

7.  Perhaps  you  may  fall  under  the  melancholly  fears  andap- 
prehenfions,  that  thou  flialt  be  fo  left  of  God,  as  to  prove  an  apof- 
tate  in  the  end.  Well,  look  up  to  the  bow  of  the  covenant  about 
the  throne,and  thou  wilt  find  fecurity  againft  that  alfo.  Phil.  r.  6, 
He  that  hath  begun  the  good  work  in  thee  will  perform  it  until  the  day  of 
Chrift.  The  righteous  fhall  hold  on  his  way,  and  he  that  hath  clean 
hands  fjjallwaxjtronger  andftronger.  Grace  and  glory  are  connec- 
ted by  the  covenant  fo  infeparably,  that  they  can  never  be  divor- 
ced. Pfal.  S4.' 11'  The  Lordwill  give  grace  and  glory. 

8.  Perhaps  you  may  in  a  little  fall  under  a  melancholly  deadnefs 
and  indifpofition  of  heart  ;•  the  fpices  of  the  garden,  that  feem  now 
to  be  fending  out  their  fmetl,  may  wither,  and  thou  may  be  crying, 
lam  a  dry  tree :  Well,  in  that  cafe  look  up  to  the  throne  of  grace, 
and  thv  glorious  head  fitting  on  the  throne  ,•  and  thou  wilt  fee  thy 
life  in  him :  Our  life  is  hid  with  Chriflin  God ;  becaife  Hive,  ye  fhall 
live  alfo ;  after  two  days  he  will  revive  us,  and  in  the  third  day  we  fhall 
live  in  his  fight.  I  will  be  as  the  dew  to  Jfrael,  and  they  fhallrevive  a^ 
thecorn.  Hof  6. and  14.  Chapters. 

9.  Perhaps  the  terrors  of  death  may  fli or tly  take  hold  on  thee, 
poor  believer ;  the  dark  curtains  of  the  grave,  and  the  fliadows 
of  the  land  of  forgetfulnefs,may  begin  to  ftretch  themfelves  upon 
thee:  O!  what  Ihall  be  done  in  that  cafe?  I  anfwer,  even  in  that 
cafe  look  up  and  take  hold  of  the  bow  of  the  covenant  furrounding 
the  throne;  d^sDaviddid  when  his  latter  end  was  approaching, 
Tho'  my  houfe  be  notfo  ivith  God;  yet  he  bath  made  with  me  an  everlajt- 
ing  covenant,  ordered  in  all  things,  and  fare:  Andthis  is  allmy  falva- 
tion  and  all  my  defire.  The  fame  holy  man,  Pfal  23.  viewing  the 
covenant,  and  God  engaged  to  be  with  him  in  death,  cries  out,  ver. 
4.  Tea,  though  I  walk  through  the  valley  of  thefJjadow  of  death,  yet  will 
I  fear  no  evrl :  For  thou  art  ivith  me,  thy  rod  andftaff  fhall  comfort  me : 
See  a  fweet  promife  of  the  covenant  to  this  purpofe,  Hof.  13.  14.  / 

Jk  will 


fnrrounding    the    Throne    of     Grace.  ^6$ 

'mllranfom  tbemfrojn  thepo'xer  of  the  grave :  I  zvill  redeem  them  from 
death :  0  death,  I  "will  be  thy  plague ;  O  grave,  I  will  be  thy  deJlnitVion. 
But  after  all  you  may  perhaps  fay,  thefe  things  may  yield  excel- 
\QX\t  fupport  and  relief  to  the  believer  that  has  taken  hold  of  God's 
covenant,  and  got  within  the  arches  of  the  bow ;  bun  I  fear  I  am 
none  of  thefe.  An  anfwer  to  this  leads  me  to  the  laft  ufe  of  the 
doftrine;  which  I  do  not  defign  to  enlarge  upon  at  prefent:  Only 
let  me  exhort  and  call  ill  hearing  me,  whether  believers  or  unbe- 
lievers, to  put  this  matter  out  of  doubt,  prefently  wiehout  delay, 
by  taking  hold'of  God's  covenant,  here  reprefented  by  the  rain- 
bow furrounding  the  throne  in  colour  like  an  emerald.  Sirs,  you 
cannot  lay  hold  on  the  natural  rainbow  v/ith  the  hands  of  your  bo- 
dv  ,•  but  when  you  fee  it  you  may  lay  hold  on  God's  covenant  with 
Noah  by  an  a6t  of  truft  or  believmg,chat  God, according  to  rhac  co- 
venant, will  deliver  you  from  a  deluge  of  \raier :  Well,  do  the 
fame  in  the  prefent  cafe ;  take  Iiold  of  Goo's  covenant  of  grace, 
and  his  faithfulnefs  therein  engaged  through  ChriR  fur  your  deli- 
verance and  freedom  from  the  deluge  of  eternal  wrath,  which 
threatens  to  fwallo  w  you  up  for  ever  and  ever.  But  I  go  no  fur- 
ther at  prefent. 


SERMON     11. 

At  Jbernethie,  Saturday  and  Sabbath  July  5th  and  6th   17.^8. 

Rev.     iv.     3. 

"^And  there  was  a  rainbow  round  ahout  the  throne,  in  fight 
like  unto  an  emerald. 

Proceed  to  the  lad  nfe  which  I  dcfigned  to  make  of  the  do5irine, 
viz.  In  away  of  exhortation.  Is  it  fo  that  the  covenant  of  grace 
and  the  faithfulnefs  of  God  engaged  therein  is  like  a  rainbow 
round  about  the  throne,  in  colour  like  an  emerald  ?  Then  my  exhor- 
tation to  all  hearing  me  is  to  anfwer  the  defign,  and  improve  this 
manifeftation  and  difpLiy  of  the  grace  of  God  :  Why  has  he  iet 
the  rainbow  of  his  covenant  round  about  his  throne  ?  Is  it  not  to 
encourage  fmncrs,  who  are  far  ofi^",  to  come  &  enter  in  within  God's 
covenant,  and  take  hold  of  his  faithfulnefs  pledged  therein,  that 
they  may  obtain  grace  and  find  mercy  at  a  throne  of  grace  to  help  them 
in  time  of  need?  Sirs,  when  you  fee  the  bow  in  the  clouds,  you 
remember  God's  covenant  with  IStoa^y^  and  believe  that  you  are 

fafe 


C66  The    Rainbow    of    the    Covenant 

fafeagainfl:  the  fecond  deluge  of  water,  not  for  any  good  deed 
done  by  you  to  deferve  fuch  a  thing,  but  becaufe  of  the  veracity 
Cf  God  pledged  in  his  covenant  with  Noah  :  So  when  you  fee  the 
bow  of  the  covenant  about  a  throne  of  grace,  improve  it  as  a  fe- 
curityagainfl;  the  deluge  of  wrath,  which  was  iloptand  recalled 
upon  the  fatisfaftion  and  death  of  Chrift :  Improve  it,  I  fay,  for 
this  and  all  the  other  blellings,  that  lie  wrapt  up  in  the  large 
bofoni  thereof. 

But  that  I  may  fet  this  exhortation  in  a  clearer  light,  I  fliall  en- 
deavour, through  divine  affiflance,  i .  To  Ihe w  what  the  rainbow 
of  the  covenant  of  grace  is  a  fign  of.  2.  Shew  what  it  is  to  improve 
this  rainbow  of  the  covenant.  3.  What  are  thefe  bleflings  or  privi- 
leges that  lie  within  the  circle  of  this  rainbow,  and  of  which  the 
foul  comes  to  be  pofTefTedjeither  in  part  or  in  whole,  that  moment 
that  it  takes  hold  of  God's  covenant.  4.  Who  they  are  that  may 
warrantably  come  within  the  compafs  of  this  rainbow.  5.  Roll 
away  fome  impediments  or  {tumbling  ftones,  that  lie  in  the  way 
of  the  (inner,  and  which  have  a  fatal  influence  to  difcourage  them 
from  taking  the  benefit  of  the  rainbow  0^  the  covenant  which  is 
about  the  throne.  6.  Offer  a  few  advices,  in  order  to  your  im- 
proving the  rainbow  of  the  promife  or  covenant,  for  your  fafety 
againfl  the  deluge  of  wrath  that  threatens  you  upon  the  account  of  Jin. 

The  firji  thing  propofed  is  to  enquire  what  this  rainbow  of  the  co- 
venant is  a  fign  of '?  You  know  the  rainbow  in  the  vifible  heavens 
is  a  fign  of  fomething ;  and  fo  is  this  fpiritual  rainbow  of  the  co- 
venant.    As, 

1 .  It  is  a  fign  that  the  firfl  covenant  is  broken,  and  that  the  wick- 
ednefs  of  man  was  great  upon  the  earth,-  for  which caufe  the 
fountains  of  the  great  deep  of  God's  wrath  were  opened  like  a 
mighty  fea,  fweeping  all  Adam's  family  to  the  bottomlefs  pit. 
Wlien  wefee  thebowin  the  heavens,  we  remember  the  flood  of 
Noah,  which  was  fentto  take  vengeance  upon  the  oldv/orldfor 
their  fin ;  fo  when  we  view  the  rainbow  of  the  covenant,  we 
fliould  remember  the  flood  of  divine  wrath  and  vengeance,  that 
is  broken  out  againfl  the  whole  family  and  race  of  mankind.  O 
firs,  the  broad  flying  roll  of  the  curfe  of  God  is  gone  forth  over 
the  face  of  the  whole  earth,  becaufe  of  the  fin  of  man,  Gal.  3. 10. 
Curfed  is  every  one  that  continueth  not  in  all  things,  written  in  the  book 
of  the  law  to  do  them.  Remember  this  when  you  fee  the  bow  of 
the  covenant  of  grace  round  about  the  throne  of  grace. 

2.  This  rainbow  of  the  covenantis  a  fign  that  a  ranfom  is  found 
out,  and  cliat  the  facrifice  of  our  great  Noah  is  accepted ;  that  God 
hasfmelledafweetfavour  inthe  death  of  our  Lord  Jefus  Chrift. 

You 


furrounding    the    Throne    of    Grace.  667 

You  know  the  rainbow  was  fetupin  thehearens,  after  God  had 
accepted  of  Noah's  facrifice  ,•  and  when  we  fee  God's  bow  in  the 
clouds,  we  remember  this:  fo,  when  we  look  upon  a  covenant  of 
grace,  we  ought  to  remember  the  death  and  fatisfaftion  of  Jefus, 
as  the  very  ground  and  foundation  of  God's  dealing  with  finners 
in  a  way  of  grace.  When  we  behold  the  covenant,  we  fliould  be- 
hold the  blood  of  the  covenant,  behold  the  red  ftreams  of  this 
rainbow,  Zech.  c).  11.  By  the  blood  of  thy  covenant ,  I  have  fent  forth 
thyprifoners  out  of  the  pit  wherein  there  was  no  water.  I  have  read 
that  in  Holland,  where  moll  of  their  country  is  taken  off  the  fea  by 
llrong  dykes,  if  the  fea  at  any  time  happen  to  make  a  breach, 
whereby  the  country  is  in  danger  of  being  laid  under  water,  any 
man  that  obferves  the  breach,is  by  the  law  of  the  country  ordered 
to  flop  the  breach,  if  poflible,  tho'it  were  with  his  mofl  valuable 
packs  of  goods,  and  he  has  reparation  from  the  community,  O 
firs!  fin  has  made  a  breach  for  the  inundation  of  God's  wrath,  to 
break  in  upon  the  whole  race  of  Adam,  &  the  breach  was  fo  wide, 
and  the  current  of  wrath  fo  rapid  and  flrong,  that  it  would  have 
fwallowed  up  and  fwept  away  the  whole  creation  of  angels  and 
men,  if  they  had  been  cad  in  to  fl:op  it.  The  glorious  Son  of  God, 
perceiving  that  nothing  elfe  would  do  it,  call  his  own  body  into 
the  breach ;  he  redeemed  us  from  the  curfe  of  the  law^heing  made  a  curfe 
for  us.  Let  us  remember  this  when  we  remember  the  bow  abouQ 
the  throne. 

3.  The  bow  of  the  covenant  as  it  is  fet  up  in  the  heavens  of  the 
vifible  church,  is  a  fign  that  the  deluge  of  God's  wrath  is  recalled,  and 
that  God  is  a  God  of  peace  towards  finners,  through  the  atoning 
blood  of  the  Lamb-  Sirs,  I  bring  you  glad  tidings  of  great  joy,  the 
waters  of  the  deluge  of  God's  wrath  are  fofar  abated  and  fallen, 
th^ii  the  olive-branch  IS  brought  forth  to  your  view  by  God's  minif- 
ters.  We  preach  the  gofpel  of  peace,  and  bring  glad  tidings  of  good 
things  to  you  ,*  we  tell  you,  in  the  name  of  God,  that  he  is  fo  well 
pleafed  with  the  ranfom  that  he  has  found,  that  he  declares/;/;7  is 
not  in  him,  that  tho'  he  was  angry,  his  anger  is  now  turned  away ;  and 
if  you  will  not  believe  his  word,  take  his  oath  for  it,  in  which  he 
has  pledged  his  very  life,  Ezek.  33. 1 1.  ^^  i  live,  fays  the  Lord,  £ 
have  no  plcafure  in  the  death  of  the  wicked,  but  rather  that  he  turn  from 
bis  evil  ways  and  live. 

4.  The  rainbow  in  the  clouds  is  a  fign  of  God's  faithful  promife, 
that  no  man  Ihall  be  ruined  by  an  univerfal  deluge.  Indeed,  if  a 
man  will  Hand  within  the  fea-mark  till  the  waters  of  the  fea  over- 
How  him,  there  is  no  help  for  that ;  God's  faithfulnefs  in  his  cove- 
nant with  Noah  Hands  firm,  tho'  the  man  perilh :  fo  here  the  rain- 
bow 


668  The    Rainbow    of    the    Covenant 

how  about  the  throne  ofgrace^  is  afign  of  God's  faithful  nefs  in  a  word 
of  promife,  that  no  man  fliall  perifli  who  will  take  the  advantage 
of  the  dry  land  that  (lands  before  him  in  the  gofpel.  Indeed,  if  a 
man  will  by  unbelief  fland  (till  within  the  fea-mark  of  God's 
wrath  til]  he  perilh,  there  is  no  help  for  that  ,•  but  the  faithfulnefs 
of  God  in  the  covenant  of  grace  ftands  firm,  and  fliall  not  be  made 
of  noneeffeft  through  his  folly:  But  I  fay,  whofoever  believetbor 
taketh  hold  of  the  faithfulnefs  of  God,  pledged  in  his  covenant, 
f  Jail  not  perifh  but  have  everhjling  life ;  the  deluge  of  wrath  fliall 
never  touch  him.  This  much  for  the  firfl:  thing,  namely,  What 
this  rainbow  about  the  throne,  m  colou?-  like  an  emerald,  is  a  fign  of? 
The  fecond  thing  was  to  enquire,  ffljat  it  is  to  improve  this  rain- 
bow of  the  covenant  ?  I  anfwer,  as  it  is  well  exprefled  in  our  Confef- 
fion  of  Faith,  chap.  14.  fe^t.  2.  at  the  clofe.  It  is  to  believe  in  Chrijt,  or 
to  accept,  receive,  and  reft  upon  him  alone  forjuflification,fand:ification,. 
andeternallife,  by  virtue  of  the  covenant  of  grace.  This  is  a  very  ma- 
terial exprelfion,  &  I  fear  lictle  obferved  by  the  generality  of  pec  - 
pie;  a  reding  upon  Ch rift  by  virtue  of  the  covenant  of  grace. 
As  we  reft  upon  a  man  by  virtue  of  his  word  or  promife,  fo 
we  reft  upon  Chriftby  virtue  of  the  covenant  and  the  promifes 
thereof.  It  is  obfervable  here  in  the  text,  that  the  rainbow  is  ro.und, 
about  the  throne,  smd  him  that  fits  on  it,-  fo  that  there  could  be  no' 
coming  to  the  throne,  or  Chrift  fitting  on  it,  without  coming  within 
the  rainbow ;  fo  there  is  no  coming  to  Chrift,  no  true  believing 
in  him,  but  by  virtue  of  his  word  of  grace,  and  promife  in  a  cove- 
nan  t  of  grace.  And  this  is  one  main  difference  between  true  fav- 
ing  faith,  &  the  prefumptuous  faith  of  hypocrites.  Hypocrite?, 
by  a  prefumptuous  faith,  will  indeed  lay  hold  on  Chrift  and  fal- 
yation;  but  in  the  mean  time,  they  do  not  receive  Chrift  and  his 
benefits  as  they  lie  within  th^rainbow,  they  do  not  receive  and  im- 
prove hmi  by  vertue  of  clie  covenant  oi^  grace.  The  covenant 
of  grace;  or  liie  promife  of  God  in  Chrift,  is  his  teftament  bono  or 
difpofirioM,  vv'iierein  he  aftignf;  and  makes  over  himfelf,  his  rijrhte- 
oufnefs,  his  fpirit,  hisftluefs,  and  all  the  bleflings  of  his  pat-chafe : 
Nc  vv  true  faiJi  receives  and  1  efts  upon  Chrift  by  virtue  of  this  co- 
venant of  grace.  I  defy  you  either  to  fajHen  your  faith  or  truft 
Upon  God  or  man,  without  a  word  of  promife  to  ground  your  Faith 
upon.  If  I  flioiild  bid  you  truft  or  believe  \  our  neighbour,  or  any 
fubftantial  man  for  a  fum  of  money  that  vou  ftand  in  need  of,  you 
would  ask  me,  why,  what  ground  have!  to  truft  him?  ITMshe 
promifed  to  f^ive  it,  or  lend  it  to  me?  If  he  has  not  promised  to' 
do  it,there  is  no  ground  of  truft ;  and  you  would  ciii-.k  that  I  were 
but  mocking  you,when  1  bid  you  iruft  Iiim  for  itjunlefs  he  had  p;ift 

his' 


furrounding    the     Tun  one     of    Grace  669 

his  word.  So  here,  when  we  bid  you  believe  in  Chrift,  receive 
him,  or  reft  upon  him  for  falvadon,  your  eye  muft  immediately  be 
turned  to  the  word  of  grace,  or  promife,  and  his  faithfulnefs  en- 
gaged in  it ;  for  it  is  by  virtue  of  that,  that  we  receive  him,  or  im- 
prove and  apply  him  to  our  own  fouls :  Hence  believing  in  Chrid 
is  expi-efled  by  a  taking  hold  of  God's  covenant,  Ifa.  56.  4.  Which  ex- 
preilion  plainly  implies  a  faftening  on  the  veracity  or  faithfulnefs 
of  God  pledged  in  the  covenant.  And  how  far  the  faithfulnefs 
of  God  is  engaged  in  the  covenant  of  grace,  I  (hewed  in  the  doc- 
rinal  part  of  this  difcourfe.  He  has  fubfcribed  it  as  a  party,  he  has 
fealed  it  with  his  oath,  and  the  blood  of  his  Son ;  he  has  atteiled  it  in 
the  capacity  of  a  witnefs,he  has  confented  to  the  regiftrationj  yea, 
has  actually  regiftred  his  bond,  that  we  might  *  have  the  morefpeedy 
diligence  upon  it  at  a  throne  of  grace.  Now,  I  fay,  faith  is  a  taking 
hold  of  God's  faithfulnefs  thus  pledged  in  the  covenant,  it  is  a  ret- 
ting upon  his  veracity,it  is  a  trufting  to  him,that  he  will  be  as  good 
as  his  word,  becaufe  it  is  impojjiblefor  him  to  lie ;  it  is  ^  fitting  to  the 
fealthat  hf:  is  true,  and  a  faying  with  David,  God  hath  fpoken  in  his  ho- 
iinefs,  I  mil  rejoice.  O  firs !  faith  in  Chrifl  by  virtue  of  his  word 
of  grace  and  promife,  is  one  of  the  plaineft  and  clearefi  things  in 
the  world,  if  the  devil  and  an  unbelieving  jealous  heart,  working 
together,  did  not  darken  and  obfcure  the  account  we  have  of  it  in 
the  word.  What  is  plainer  than  to  truflthe  word  of  an  honeft 
man,  or  to  reft  on  him  by  vertue  of  his  word  ?  So  here  believing 
is  a  refling  on  Chrift,  or  a  trufting  in  him  by  virtue  of  his  cove- 
nantjor  word  of  grace :  But  the  legal  proud  heart  of  man  has  fuch 
a  firong  bent  after  falvation,  by  doing  or  working  for  life ,  that  no- 
thing elfe  than  the  mighty  power  of  God  can  bring  the  finner  to 
quit  and  renounce  allhis  works  and  righteoiifnefs  as  filthy  m^i-,and  to 
take  falvation  and  eternal  life  by  trufting  or  believing  the  bare 
word  of  a  promifing  God  in  Chrifl.  But  1  fliall  not  enlarge  fur- 
ther upon  this  at  prefenr. 

The  third  thing  propofed,v/as  to  enquire  what  are  thcfe  hleffing^ 
or  privileges  which  lie  within  the  circuit  of  this  rainbow  of  the^o^;^- 
vmam.mid  of  which  the  foul  comes  to  be  poffefled  either  in  part  or 
in  whole,  that  moment  that  it  takes  hold  of  the  covenant.  The  ve- 
ry naming  of  thefebleffingsmay  ferve  as  fo  many  motives  or  ar- 
guments, to  perliiadeyou  to  take  hold  of  the  covenant,  to  come  to 
a  throne  of  grace  by  virtue  of  the  rainbow  that  furrounds  it.  And 
lierc^a  field  of  matter  prefents  itfelf  to  view,  fo  large  and  copious, 
that 'tis  impojftblefor  the  heart  of  man  to  conceive  it,  hv  lefscan  the 
tongue  ofman  tell  it  or  exprefs  it  in  words,  forallthcbleffings  of 
heaven  and  eternity  lie  within  the  wide  circuit  of  this  r^wZ'oiy  of 
*  This  is  a  law  term  itfedin  Scotland.  the 


6jo  The    Rainbow    of    the    Covenant 

the  covenant^  which  furroiinds  God's  throne  of  grace.    AH  grace  what- 
foever  lay  originally  in  the  heart  of  God ;    but,  as  it  lies  there,  it  is 
inacceffible  byfinners,  foriy/;o  hathknovon  the  mind  of  the  Lord''^ 
Well,  becaufethat  grace  that  is  in  God's  heart  is  inaccefiible  by 
us,  therefore  he  brings  it  yet  nearer  to  us,  by  taking  a  piece  of  our 
nature,uftiting  it  to  the  perfon  of  his  eternal  Son,  &  calls  it  Chrijl, 
Mejjiah  Jmmamiel^God- Man^OY  Godwith  us :  And  makes  alltheful- 
71  efs  of  the  God- heady^U  the  gVRCQthsitis  in  his  heart  to  dwell  there 
that  To  we  might  not  be  afraid  to  come  to  one  in  our  own  nature 
for  grace  and  mercy  to  help  us.  But  that  our  faith  might  yet  have 
a  greater  advantage,  he  does  not  reft  there :  But  he  brings  all  the 
grace  that  is  in  Chrift  into  a  promife  or  a  covenant  of  grace,  pled- 
ges his  faithfulnefsin  the  flrongeft  way  imaginable,  in  the  pro- 
mife or  covenant,  that  fo  unbelief  might  have  nothing  to  objeft. 
Unbelief  might  be  ready  to  fay.  It  is  true  there  is  enough  of  grace 
in  Chrift,  but  alas  he  is  in  heaven,  and  he  has  carried  all  his  grace 
to  heaven  with  him  ;    and  the  throne  on  which  he  nov\'-  firs  is  fo 
high  that  I  know  not  how  to  get  at  him.     Bur,  fays  the  Lord,  O 
f]nner,fay  not  fo,  think  not  fo;  forallthefulnefsof  Chrift  is  nigh 
thee  in  the  rainbow  of  my  covenant.    I  give  thee  a  word  of  faitii, 
a  faithful  word  of  promife,  lean  to  that,rell:  on  thar,and  Chrift,and 
all  that  is  in  him,  and  all  the  grace  that  is  in  my  heart  (liall  come  a- 
]ong  with  it  into  thy  foul.     What  is  it,  O  finncr,  thou  wants,  but 
thou  may  have  it,  either  in  title  or  pofTeffion,  by  refting  on  the  ve- 
racity of  him  who  has  fet  his  bow  in  the  clouds  ? 

I  fnall  inftance  in  a  fevvr  of  the  many  bleflings  that  are  to  be  had 
by  taking  hold  of  God's  covenant,  or  by  believing  in  Chrift  by 
virtue  of  the  covenant. 

I .  Would  you  have  Jehovah  Father,  Son  and  Holy  Ghoft  to  be 
thy  God,  even  thy  own  God,  to  be  theftretigth  of  thy  heart,  and  thy 
portion  forever  ?  Well,  come  within  the  rainbow  by  taking  hold  of 
God's  covenant,or  trufting  the  word  of  a  promifmg  God  in  Chrift, 
and  it  fnall  be  fo :  Tor  this  is  the  leading  article  of  the  covenant,  / 
am  the  Lord  thy  God,  I  mil  be  their  God,  lam  thy  jlneld  ^  t  hy  exceed- 
ing great  rezvard.  O  firs,  you  loft  your  claim  to  God  by  che  firft 
covenant,  and  while  in  a  ftare  of  nature,  under  a  covenant  of 
works,  you  are  without  God  in  the  world  :  But  here  is  a  God 
in  Chrift  coming  back  again  in  a  new  covenant,  a  covenant 
of  grace  and  peace.  O  take  him  at  his  word,  and  take  him  in  his 
word,  for falthf nils  he  that  hathpromlfed.  Let  thy  foul  fay  to  the 
Lord  upon  the  covenant  ground  and  grant.  This  God  Is  my  God  for 
ever  and  ever  :  And  he  fJjallbe  thy  God  even  unto  death,  becaufe  he 
has  fiiid  it  in  his  covenant.  But,  fay  you,  muft  Inotfirft  clofe  with 

Chrift 


furrounding    the     Throne    of    Grace.  Cyi 

Chrifl  before  I  can  claim  the  Lord  as  my  God  ?  I  anfwer  to  clofe 
with  Chrift,  is  nothing  elfe  but  to  take  a  God  in  Chrifb  as  thy  own 
God,  by  virtue  of  the  covenant  of  grace  andpromifc  wherein  his 
faithfulnefs  is  more  deeply  ingaged  than  ever  it  was  in  God's  co- 
venant with  Neah,  whereof  the  rainbow  is  a  perpetual  and  {land- 
ing fign.  But,  O,  fay  you,  I  am  afraid  it  would  be  prefuraption 
forme  to  claim  a  God  in  Chrifl:  for  my  God,  upon  the  covenant- 
grant,  /  imllbe  their  God.  I  anfwer  it  is  fo  far  from  being  prefump- 
lion,  that  it  is  rebellion  againfl;  the  authority  of  the  great  Godin- 
terpofed  in  the  very  firfl:  command  of  the  moral  law,  not  to  know 
and  acknowledge  him,  &  trufl:  in  him  as  God  and  as  thy  own  God; 
and  till  thou  take  him  as  thy  God  in  Chrifl;,  thou  art  living  in  open 
rebellion  againfl:  the  authority  of  heaven ;  and  will  thou  adven- 
ture to  be  a  rebel  againfl:  God  to  avoid  the  danger  of  prefumption 
and  fo  rufli  upon  the  thick  bofl'es  of  heaven's  buckler.  O  that  I 
could  perfwade  you  to  obey  the  firfl:  command  of  the  ??2om//(3iu,  as 
it  ftands  in  a  fubferviency  to  the  covenant  of  grace,  contained  in 
the  preface  of  the  ten  commandments,  which  teaches  us  to  believe 
that  he  is  the  Lord  our  God  andredeemer,  upon  the  ground  of  his  own 
faithfulnefs  pledged  in  thefe  words,  lam  the  Lord  thy  God.  O  firs,if 
you  can  but  find  in  your  hearts  thro'  grace  to  obey  the firft  command 
in  the  law,  you  will  find  it  eafyto  obey  the  reft;  andifyoucanbuc 
find  in  your  heart  thro' grace  to  believe  this  firfl:  and  leading  pro- 
mife  of  the  covenant  of  grace,  lam  the  Lord  thy  God,  you  will  find 
it  eafy  to  lay  claim  by  faith  to  all  the  fubfequent  promifes  of  the  co- 
•uenant ;  for  it  fnould  be  remembered  that  the  firft  promife  of  the  co- 
•Dcnant,  and  the  firft  command  of  the  moral  lav/,  are  infeparably 
linked  together. 

2.  Take  hold  of  the  covenant,  and  come  v*^ithin  the  arch  of  this 
blefifed  bow  that  goes  roundabout  the  throne,  and  there  thou  fiialt  find 
a  fealed  pardon  of  fin,  an  indemnity,  an  a6l  of  oblivion  for  all  thy 
lins,  tho'they  be  innumerable  as  the  ftars,  and  great  and  heinous 
like  the  lofty  mountains,  Heb.  8. 12.  Iwiil  be  merciful  to  their  im- 
righteoufnefs  their  fins  and  iniquities  will  1  remember  no  more.  So  Jer. 
31.  34.  View  him  that  fits  upon  the  throne  within  the  rainbow, 
and  thou  wilt  hear  him  faying,  /  even  I  am  he  that  blottcth  out  thine 
iniquities  for  mine  own  names  fake,  and  will  remember  thy  fins  no  more. 
O  condemned  finner,  trufl  a  God  in  Chrillfor  this,  by  virtue  of  his 
covenant,  or  by  virtue  of  his  promife,  For  the  Strength  (/Ifiael  will 
not  lie  nor  repent. 

3.  Thou  art  by  nature  an  alien,  aftranger,  a  foreigner,  a  child 
of  hell,  would  thou  fain  come  back  again  to  God's  family,  and 
have  a  God  in  Chrifl;  as  thy  father  ?  Well,  view  the  rainboiv,  come 

within 


6/2  The    Rainbow    of    the    Covenant 

within  the  circuit  of  it,  and  there  thou  flialt  find  this,-  Iwillbetd 
them  a  father,  and  they  fljall  bemyfons  and  daughters,  faith  the  Lord 
Almighty.  To  as  many  as  received  him,  by  virtue  of  this  cu  venant- 
gr^nt,  to  them  gave  he  power  to  become  the  Sons  of  God,  even  to  them 
that  believe  in  his  name,  John  1. 12. 

4.  Wants  thou  zprincipk  of  fpirituallife,  who  art  by  nature  dead 
in  fins  and  trefpafles  ?  Well,  believe  in  the  Son  of  God,  by  virtue 
of  the  covenant,  and  thou  flialt  have  it;  For,  faysChrifl;,  John 
II.  25.  he  that  beJievetb  in  me,  thd"  he  were  dead,  yet  /ball  he  live. 
Would  thou  have  thy  fpiritual  life  more  abundant  ?  New  quick- 
nings  under  the  languiihings  of  grace  ?  Well,  this  is  within  the 
rainbow  of  the  covenant.  Thy  life  is  hid  with  Chriftin  God;  and 
he  has  faid,  that  thou  /halt  revive  as  the  corn,  and  grow  as  the  vine. 

Again  wants  thou  to  have  thy  heart  fprinkled  from  an  evil  con* 
Jcience  ?  Here  it  is  to  be  had,  £2^^.36.25.  Iwill  fprinkk  them  with 
clean  water,  from  all  their  idols  and  filthinefs  will  I  cleanfe  them. 

Would  you  have  thepower  of  fin  broken  in  thy  foul  ?  Take  hold 
of  God's  covenant,  or  believe  in  Chrifl:  by  virtue  of  the  covenant, 
and  thou  (halt  have  this  alfo.  Micah  7. 19.  Iwillfubdue  their  iniqui- 
ties. Rom.  6. 14.  Sin  Jhall  not  have  dominion  over  you,  for  ye  arc 
not  under  the  law  but  under  grace. 

Would  thou  have  thy  fiony  heart  foftned  and  turned  into  a  heart 
of  flefli  ?  This  alfo  lies  within  the  rainbow  of  the  coven  ant,  £21?^. 
36.  26.  Anew  heart  alfo  will  I  give  them,  a  new  fpirit  will  I  put  within 
them ;  I  will  take  aivay  the  ftony  heart  o"t  of  your  fle/b,  and  give  you 
a  heart  offlefh. 

Would  you  have  the  fpirit  of  God  within  you  as  a  fpirit  of  wlf- 
dom  and  revelation,  as  a  quickning,  guiding  and  fan6lifying  fpi- 
rit? Well,  this  is  within  the  covenant  alfo,  Ezek.  36.  ?'7.  Jcj/// 
put  my  fpirit  within  them,  and  caiife  thehi  to  walk  in  my  ftatutes. 

Would  you  have  prote6tionagainft  all  enemies  and  dangers'!  This 
alfo  is  to  be  had  within  the  circuit  of  this  rainbow.  The  man,Qhn^ 
who  fits  upon  the  throne,  is  a  hiding-place  from  the  wind,  and  a  co- 
vert from  the  tempefl. 

Would  thou  hsive  firength  to  incounter  thy  enemies,  flrength  to 
grapple  with  difficulties,and  to  manage  thy  work  &  warfare;  This 
is  within  the  rainbow  of  the  covenant,  Zech.  10. 12.  And  I  will 
flrengthen  them,  in  the  Lord,  and  they  flmll  walk  up  and  down  in  my 
name.,  faith  the  Lord.  JHi.  41. 10. 1  will  flrengthen  them,  1  zvill  help  and 
iiphohl  them  with  the  right  hand  of  my  righteoufnefs. 

Lafily,  Would  thou  have  grace  to  keep  in  the  Lord' sway  to  the 
end, till  iV\Q  good  work  be  perfeked  ?  Well,this  is  in  the  covenant.  The 
righteous  JJjallhold  on  their  way,  and  he  that  hath  clean  bands  Jhall  ivax 

flronger 


furrounding    the    TitRONE    of    Grace.  (5-7-3 

■flronger  andjlronger.  He  that  hath  beg',  'i  the  good  work  in  you^  wj// 
perform  it  to  the  day  of  Jefus  Chrift.  All  thefe  and  innumerable 
other  bleflings  lie  within  the  circuit  of  this  rainhovj,  which  goes 
round  about  the  throne  of  grace. 

The  fourth  thing  propofed  was  to  enquire,  who  are  they  that  may 
warrantably  come  within  the  compafs  of  this  rainbow?  Who  are  they 
that  may  take  hold  of  God's  covenantl  Ananfwerto  thisqueftionis 
the  more  neceiTary,  that  it  is  one  of  ihemain  ^wgmi?^  whereby  the 
devil  keeps  finners  under  the  power  of  unbelief  ,  to  tell  them  that 
God's  covenant  and  promife  belong  to  others  and  not  to  them. 
Will  the  poor  finner  be  ready  to  fay.  Indeed  if  I  were  a  believer,  I 
might  confidently  come  within  this  rainbow,  &  intermeddle  with 
Chrifl  and  the  bleflings  of  his  covenant :  But  till  then  I  mud  noc 
prefume  to  meddle ;  and  thus  I  fay  finners  are  many  times  difcour- 
aged  from  coming  to  Chrifl  to  take  bold  of  his  covenant.  But,  rirs,allow 
me  to  tell  you,that  none  are  excludedfrom  coming  within  this  rainbow^ 
or  horn  coming  to  Chrift  who  fits  on  the  throne  of  grace  by  virtue  of 
this  covenant  of  grace,  but  only  they  who  exclude  themfelvesby 
their  unbelief  Every  one  hath  free  liberty  to  look  to  the  natural  rain- 
bow,a.nd  improve  thefaithfulnefs  of  God  in  his  promife  as  a  fecurity  a- 
gainfl  an  univerfal  deluge;  fo  every  foul  that  hears  the  gofpel  is  al- 
lowed to  look  to  the  rainbow  of  the  covenant  of  grace,  and  improve  ic 
as  a  fecurity  thro'  the  fatisfadion  of  Chrift  againfl  the  deluge  of 
divine  wrath  due  to  him  for  fin. 

Quefl.  What  is  it  that  may  warrant  and  encourage  a  loft  finner 
by  faith  to  lay  hold  on  the  faithfulnefs  of  God  engaged  in  his  rain- 
bow of  the  covenant  that  is  about  his  throne  ? 

Jnf.  I.  God  commands  you  to  lay  hold  on  his  covenant,  I  Joh. 
3.  23.  This  is  his  commandment  that  you  believe  in  the  name  of  his  foil 
Jefus  Chrift.  Now  when  God  bids  you  believe  in  Chrifi,he  bids  you 
believe  in  him  by  virtue  of  the  covenant  of  grace,  or  by  virtue  of  the 
free  promife  of  life  thro'  Chrift  to  perifloing  finners.  O  effay  it  in  the 
ftrength  of  him,  that  commands  you ;  the  very  firft  command,as  I 
was  faying,  warrants  you,  yea  obligeth  you  to  have  a  God  in  Chrifl, 
and  none  other,  as  your  God.  Now  this  command  is  to  all  &  every 
one,&:  if  it  were  not  fo,  it  would  needs  follow  that  there  are  fome, 
in  whom  unbelief  were  ho  fin;  for  ivhere  there  is  no  law,  there  can  be 
no  tranfgreffion :  But  depend  upon  it,firs,  that  unbelief  is  your fin,and 
the  great  lin  upon  which  thefentence  of  condemnation  will  run 
pgainft  you  at  the^;-^«fr/^}/;&if  unbelief  be  your  fin, then  it  is  your 
indifpenfable  duty  by  the  command  of  God  to  believe  in  Chrift,  or 
to  trufi  in  himforfalvation,  by  virtue  of  his  faithfulnefs  engaged  in 
the  bowof  thecQvmantthatis  about  th§  throne  of  grace. 

V  V  2.  Let 


^♦f.i  The    Rainbow    of   the    Covenant 

2.  Let  the  extent  of  the  rahboiv  encourage&warrant  you  to  come 
within  it.  The  natural  rainbow  reaches  from  one  end  of  the  heaven  to 
the  other:  But  O  riYs,the  grace  of  God  in  a  covenant  of  grace  is  much  wi- 
der and  larger,for  it  reaches  forth  its  arms  to  clafp  every  creature  in 
its  bofomj  Mar.  16.16.  The  voice  of  a  God  of  grace,  is  to  men  and  the 
fons  of  men  to  take  bold  of  his  covenant,  to  improve  his  faithfulnefs  in 
the  rainbow  againft  this  the  deluge  of  his  wrath.  Ifa.55.1.  Ho^every 
one  that  thirfteth  come  to  the  waters y  and  he  that  hath  no  money  :  Let 
him  come.  O  why  do  youfpend  your  money  for  that  which  is  not  bread  ? 
and  your  labour  for  that  which  profiteth  not  ? 

3 .  The  rainbow  of  the  covenant  is  pointed  towards  you  in  parti- 
cular, and  if  you  will  but  look  to  it,  you  will  fee  the  end  of  it  com- 
ing clofe  to  your  very  hand.  y^^s.  2. 39.  The  promife  is  to  you  and 
your  feed,  and  to  all  that  are  afar  of;  to  you  is  the  word  of  this  fal- 
vation  fent.  Art  thou  a  finner,far  away,  like  the  prodigal  ?  Well, 
fee  the  rainbow  about  the  throne  pointing  to  you.  Ifa.sy.  19.  / 
create  the  fruit  of  the  lips ;  peace,  peace  to  him  that  is  afar  off.  So  A^s 
2.38.  Art  thou  a  polluted  finner,  black  like  the  Ethiopian,  fpotted 
like  the  Leopard  ?  Well,  fee  the  rainbozv  of  the  covenant  pointing  out 
its  grace  to  you,  Pfeil.  (58.  13.  Tho'  thou  haji  lien  among  the  pots,  yet 
thoujJoalt  be  as  the  wings  of  a  dove.  Art  thou  finking  under  the  load 
of  fin,  as  a  burden  heavier  than  thou  can  bear  ?  Well,  fee  the  bow 
of  the  covenant  reaching  grace  and  mercy  to  help  thee.  Caft  thy 
hurden  on  the  Lord,  and  he  willfuftain  thee.  In  a  word,  wh  atever  be 
thy  condition,  if  on  this  fide  ofhell,  thou  wilt  find  ^iWthebew  of 
God's  covenant  Itretching  out  its  hand  to  thee,  and  accommodating 
irfelf  to  thy  condition  and  circumfi:ance.  Altho'  the  arch  of 
the  bow  be  high,  yet  it  floops  down  to  every  man ;  tho'  the  throne 
be  high  and  liftedup,  and  he  that  fits  on  it  be  exalted,  yet  the  bow 
that  is  about  his  throne  bows  itfelf  down  to  thy  very  hand,  that 
thou  may  climb  up  to  Chrifl:  by  it  in  a  way  of  believing:  And  ^ 
therefore  fay  not  in  thine  heart,  who  fJjall  afend  to  heaven  to  bring 
Chrijl  down  from  above,  or  who  fl:  all  defend  to  the  deep  to  bring  him  up 
fvom  the  dead,  for  the  word  is  nigh  tkee,  ivenin  thy  mouth  and  in  thy 
heart,  that  is  the  word  of  faith  which  we  preach,  Rom.  10.  6,  7,  8. 

•  4.  It  is  mofl:  pleafing  to  him  that  fits  on  the  throne  of  grace  to  fee 
ci  lojt  finncr  comt  \vii\\mi\\Q  circuit  of  his  rainbow  ^or  fafety.  You 
cannot  do  a  thing  that  is  fo  pleafing  to  God  as  to  believe  in  Chriic 
by  virtue  of  the  covenant.  John  6.28.  This  is  theiv>ork  of  God, 
that  you  believe  in  him  whom  he  has  fent.  He  fpeaks  as  if  this  were 
the  only  work ;  and  indeed  it  is  ^o  much  the  only  work  of  a  fin- 
ner, that  without  it,  it  is  impofllble  to  pleafe  him;  and  with  it  ' 
every  thingyedo  is  pleafing,  your  perfons  and  your  facrificeszre 

accepted 


furroiinding    the     Throne     of    Grace.  C'j^ 

accepted  upon  hisalcar.  O  firs,  will  you  not  do  a  thing  that  is 
fo  pleafing  to  him  that  made  you,  him  that  preferves  you^  him 
that  provides  for  yoii^  him  thatfjjed  the  blood  of  his  heart  to  redeem  you; 
never  was  the  fond  breaft  of  a  tender-hearted  mother  more  glad 
to  be  fucked,  than  the  Lord  is  to  fee  a  linner  come  within^the 
bow  of  his  covenant/or  ^mc^  and  mercy  to  help  in  time  of  need. 

5.  The  nature  of  the  throne,  and  the  nature  of  the  rainbow  invites 
and  encourages  your  faith  and  trufl.  The  throne  is  of  the  nature 
with  the  rainbow,  the  throne  is  a  throne  of  grace,  and  the  covenant  a 
covenant  of  grace.  What  fort  of  a  throne  is  a  throne  of  grace  ?  Ic 
is  a  throne  for  beggars,  divors  and  bankrupts  to  come  to,that  they 
may  get  whatfoever  they  want  freely ;  it  is  a  throne  that  (lands  by 
outgiving,  by  giving  liberally  to  all  without  upbraiding.  Wtmt  fort 
of  a  covenant  is  a  covenant  of  grace  ?  The  very  name  of  it  tells  you 
what  is  its  nature ;  a  covenant  of  grace  can  be  nothing  elfe  but  an  ah- 
folute free  grant  of  all  the  riches  of  grace  that  lie  about  the  throne  of 
grace.  If  any  thing  were  required  of  us  as  a  condition  of  our  taking 
or  receiving  the  hleffings  of  the  covenant  ,k\vou\d  that  moment  ceafe 
to  be  a  covenant  of  grace  But,  fay  y  ou^  is  not  faith  the  condition  of  the 
covenant'^  Anfwer,  I  will  be  loath  to  condemn  that  way  of  fpeaking, 
becaufe  worthy  men  have  ufed  it,&  do  ufe  it  in  z  found  fenfe :  ,But, 
firs,  I  would  have  you  to  remember  that  when  it  is  called  a  co«Jmo«, 
all  that  fuch  worthy 'learned  men  mean  by  it,  is  only  this,  that  you 
can  have  no  faving  benefit  or  advantage  by  Chrift  unlefs  he  be  recei- 
ved ;  you  can  have  no  benefit  by  God's  covenant  or  promife,  unlefs 
you  believe  the  promife  to  be  true,  and  believe  it  with  application  to  \ 
your  own  fouls-  Faith  is  iufl  fuch  a  condition  as  fliews  the  infeparable 
connexion  between  one  thing  and  another :  As  if  you  fhould  fay  to 
a  beggar  there  is  your  alms  on  the  condition  that  you  take  it;  there 
is  ?neat  on  the  condition  you  eat  it ;  there  is  a  good  bond  f^or  a  fum  of 
money,  on  condition  that  you  trujl  him  that  granted  it.  Or,  as  if  I 
Ihould  fay  to  one,  thou  flialt  have  the  benefit  of  the  light  of  the  fun, 
on  condition  thou  open  thine  eyes  to  fee  it.  Or  the  ground  will  bear 
you,  on  condition  you  lay  your  weight  upon  it :  '^ow^uoh  3.  condi- 
tion of  the  covenant  ofgrofe  is  faith  ;  it  is  juft  a  taking  what  is  freely 
given  without  money  and  price :  and  let  it  be  remembered  that  it- 
felf  is  one  of  the  hleffings  promifed  in  this  covenant.  Now,  I  fay, 
let  the  nature  of  the  throne,  and  the  nature  of  the  r<3/«Z?oiu  of  the 
covenant  encourage  and  warrant  you  to  come  and  trufl:  in  a  God  of 
grace.  I  make  but  a  fuppofition  that  a  great  and  rich  king  fiiould 
erc£t  a  throne  in  the  open  field,  and  emit  ^^.proclamation  for  all  beggars, 
bankrupts  and  people  m  wants  and  ftraits  to  come  to  his  throne,  and 
they  (liall  get  whatever  they  needed :  O  what  a  gathering  would 

V  V  2  there 


676  The  RxitiBOw  of  the  CovEtiAtiT 

there  be!  With  what  confidence  would  needy  people  flock  thither, 
and  ask  what  they  wanted^  efpecially  if  the  king  had  fworn  by 
his  life  that  they  ihoiild  be  ferved  ?  Well,  this  is  the  very  cafe : 
The  throne  of  grace  is  a  throne  only  for  the  needy,  for  rich  folk  are  * 
fent  empty  aivay,:ind  thehow  about  the  throne  is  juft  thefaithful- 
nefs  of  God  engaged  in  a  free  promife,  that  come  to  him  who  will, 
hs  'xill  in  no  wife  caft  them  out.  O  then  take  the  advantage,  and  trull 
his  promife,  and  you  have  the  thing  promifed,  for  his  promife  is  as 
good  as  payment. 

6.  Will  you  but  take  a  view  of  the  name  of  him  that  fits  upon  the 
throne  within  the  rainbow^  and  let  that  encourage  your  faith,  hope 
and  expeclation.  O  firs,  they  that  know  his  name  zvillput  their  truft  in 
him',  his  name  ih^i  fits  on  the  throne  is  a  flrongtower,to  which  the 
fmner  may  flee  ^and  to  which  the  faints  do  flee  andarefafe :  See  what 
his  name  is,  Exod.  34.  6.  his  name  is  the  Lord^  The  Lord  God  JEHO- 
VAH EL,  the  ftrong  God,  able  to  do  for  thee  exceeding  abundantly 
above  what  thou  can  ask  or  think :  He  flretched  out  the  heavens,  and 
laid  the  foundations  of  the  earth,  and  does  whatever  pleafes  him  in 
the  armies  of  heaven,  and  among  the  inhabitants  of  the  earth, 
and  therefore  is  able  to  do  for  thee  whatever  thouaskeftof  him, 
ye'a,  more  than  thou  can  ask.  Jbrahamhy  faith  flayed  himfelf 
upon  the  power  of  a  promifing  God  without  ftaggering,  Rofn.  4. 20. 
Again  his  name  is  merciful,  and  therefore  may  thou  fay,  will  he  noc 

//anfwer  his  name,  and  extend  mercy,  confidering  that  miferyis 
"  ^--^he  only  proper  obje£l  of  mercy,  and  I  am  wretched,  miferable, 
blind  and  poor,  and  naked.  David's  faith  found  footing  in  this 
name  of  a  God  in  Chrift,  when  he  could  not  fland  before  the  bar  of 
the  law,  Pfal.  130. 4.  But  there  is  mercy  with  thee  that  thou  may  eft  be 
feared.  Again,  his  name  who  fits  upon  the  throne  within  the  rainboiu 
is  gracious,  and  it  is  the  very  nature  of  grace,  as  I  faid,  to  give  and 
to  give  freely :  Grace  is  that  attribute  of  the  divine  nature  which 
Hiiail  be  celebrated  thro'  eternity ;  this  world  is  but  a  theatre  on 
•which  he  defigns  the  manifeflations  of  his  grace.  May  not  this 
encourage  thee  to  go  within  the  circuit  of  the  rainbow,^nd  ask  grace 
and  mercy  to  help  thee  in  time  of  need.  Unbelief  indeed  will  tell 
thee.  That  the  Lord  has  forgotten  to  be  GRACIOUS;  but  it  is  not  fo, 
for  he  cannotforget  his  own  name.  Unbelief  will  tell  thee  that 
thou  art  unworthy  of  his  grace,  and  this  will  hinderthee  from  fuc- 
ceeding  ,•  but  that  cannot  be  neither,  for  grace  is  mod  grace  when 
it  is  extended  to  the  mod  unworthy.  Thus,Ifay,draw^72(;oz/r/?^f- 
mentfrom  the  name  of  him  that  fits  itpon  the  throne  within  the  rainbozv. 

7.  It  is  for  the  honour  and  glory  of  God,  that  you  improve  the  rain- 
bow of  the  covenant  for  your  fecurity  againfl  the  deluge  of  wrath, 

and 


furrounding  the  Tukq-^tl  of  Gkacv:,  677 

andfor  obtaining  the  bleflings  that  lie  within  the  bofom  thereof; 
hereby  ye  glorify  his  power,  being  perfwaded,  thathcis  able  to 
make  goodivhat  he  has-  promifed;  hereby  you  glorify  his  holinefs, 
vvhich  is  pledged  to  the  great  covenant  head,  and  give  thanks  at  the 
remembrance  of  his  holinefs;  pledged  in  the  covenant  to  him  and 
his  feed :  Hereby  you  glorify  his  juftice  by  acquiefcing  in  that  righ- 
teoufnefs  or  juftice,  which  is  the  foundation  of  his  throne ;  here- 
by you  glorify  his  mercy,  and  join  with  him  in  faying,  Mercy  jhall 
he  built  up  for  ever;  hereby  you  glorify  his  truth  and  faithfulnefs, 
hy  fitting  to  the  feal  that  God  is  true :  In  a  word,  you  give  him  the 
glory  of  your  falvation,  faying,  Salvation  to  him  that  fitteth  upon  the 
throne,  and  to  the  lamb  for  ever  and  ever;  the  language  of  faith  is, 
A^or  to  us,  not  tons:  hut  to  thy  name  be  the  glory. 

Thus  you  fee  that  there  is  noble  encouragement,  and  the  beft  -ivar- 
rants  in  the  world  for  believing^  or  coming  within  this  bow  of  the  co- 
venant :  O  then,  firs,  for  the  Lord's  fake,  and  for  your  own  foul's 
fake,  flee  in  wiihin  the  rainbow,  that  is  about  the  throne ;  believe 
in  Chrift  by  virtue  of  the  covenant  of  grace  and  promifc ;  and  if 
after  all  you  will  not  comply,  I  declare  in  the  name  of  God,that  the 
bozv  of  God's  covenant  iliall  ftand  you  in  no  Head.  The  faithfulnefs 
of  God  that  is  engaged  to  fave  thefinner  that  believes,  or  takes 
holdof  his  covenant,  is  engaged  to  damn  the  foul  that  continues 
in  unbelief;  for  ashe  that  believeth  Poallbe  faved,fo  he  that  believeth 
not  fJoall  be  damned.  The  fountains  of  the  great  depth  of  God's 
wrath  will  inevitably  fweep  you  away :  And  he  who  is  the  God  of 
falvation  has  faid,  That  he  will  wound  the  headof  his  enemies,  and  the 
hairy  fcalp  of  them  that  go  on  in  their  trefpafjes. 

l'he//r/;  thing  propofed  was  to  rollaimy^omQ  impediments^  or 
flumblingflones^  that  lie  in  the  way  of  fmners,  and  ivhich  have  a  fatal 
injhience  in  difcouraging  them  to  take  the  benefit  of  the  rainbow  of  ths 
covenant,whichfiirrounds  the  throne  of  grace.  There  are  fome  things 
on  God's  part,  that  appear  as  great  and  (trong  bars  againfb  the  fin- 
ner,  and  tend  mightily  todifcourage  him  from  looking  either  to 
the  throne  or  the  bow  that  furrounds  it,  viz.  the  law  of  God,  the  juf- 
tice of  God,  ihQ  holinefs  of  God,  and  the  decree  of  God. 

1.  The  law  of  God.  O,  fays  thefinner,  I  am  condemned  already 
by  God's  law,  and  how  then  Ihall  I  look  towards  God's  covenant, 
or  take  hold  of  it  for  m.y  fafety  againfl;  the  deluge  of  wrath  ?  Jnf. 
If  thou  had  not  broken  the  divine  law,  thou  would  not  ftand  in 
need  of  ihe grace  of  God's  covenant ;  the  law  is  fo  far  from  being 
againft  the  promife  in  the  bufinefs  of  falvation,  that  that  moment 
thou  takes  hold  of  Chrift  by  virtue  of  the  covenant  or  promife,the 
righteoufnefs  of  the  law  is  fulfilled  in  thee ;  For  Chrijl  is  the  end  of 

V  V  Q  thff 


\ 


.^^^8  "^^^  Rainbow  of  tbs  Covenant 

'  the  laiv  for  right eoufnefs  to  every  one  that  helk'-oeth.     Chrift  zvas  made 
under  the  lavj,  to  redeem  them  that  were  under  the  lazv. 

2.  But  Ojfays  the  rmner^thcjii/tice  of  God  is  again  ft  me,the  tho'ts 
of  incenfed  juflice  make  my  hearc  to  tremble  within  me.  ^nf. 
The  throne  of  grace  that  is  furrounded  with  the  boiv  of  the  covenant 
is  founded  upon  juflice  fatisfiedandjudgment  executed  upon  the 
furety ;  and  that  moment  thoy  comes  within  the  bond  of  thecove- 
imnt,  juftice  becomes  thy  friend,  afToiJing  thee  on  the  ground  of 
Chrift's  fatisfadlion  :  For  God  has  fet  forth  Chriji  to  he  ciprspitiati- 
on  thro'  faith  in  his  bloody  to  fljew  forth  his  right  eoufnefs  for  there- 
'miffion  of  fins,  that  he  might  be  juji  and  the  juflifier  of  him  that 
believeth  in  Jefus. 

3 .  The  holinefs  of  God  fometimes/c^r^j-  the  finner  to  look  toward 
the  throne  of  grace  or  covenant  of  grace.  But,  firs,  I  tell  you,  thac 
that  moment  you  come  within  the  bow  of  the  covenant, 'you  are  made 
■partakers  of  his  holinefs, zwd  the  holinefs  of  God  being  laid  in  pledge 
for  the  fulfilling  of  thepromife,  flandsup  for  its  own  interefl  in 
the  finner's  behalf-  And  befide,  by  the  blood  of  Jefus,  the  filth 
of  fin  is  covered  from  the  eyes  of  unfpotted  holinefs,  as  well 
as  the  guilt  of  it  hid  from  the  eye  of  incenfed  juflice. 

4.  The  finner  is  ready  to  hcfcaredhom  taking  hold  of  God's 
covenant,  and  his  faithfulnefs  engaged  therein  on  the  accoimt  of 
the  decrees  of  God.  O,  will  the  finner  fay,  it  is  true,  if  I  were  among 
the  number  of  the  ele6l,  I  might  me'ddle  with  God's  eovenant :  But 
alas  I  think  I  am  none  of  thefe,and  therefore  I  need  not  think  of  ta- 
king hold  of  Chrifl  by  virtue  of  his  covenant.  But,  firs,  let  me  tell 
you,  that  fecret  things  belong  to  the  Lord,  but  things  that  are  re- 
vealed to  us  and  to  our  children  :  let  God's  ^^cr^^i*  alone,  you  have 
no  more  bufinefswith  them  in  the  matter  of  believing,  than  you 
have  to  trouble  yourfelf  with  what  they  are  doing  in  M?.t/Vo  or 
Feru.  Meddle  you  with  the  things  that  are  revealed,  for  thefe  are 
the  things  that  belong  to  us  and  to  our  children.  Now  what  are 
the  things  that  are  revealed?  Chrift  is  revealed,  the  covenant  ^nd 
the  promifes  2LYe  revealed  as  the  ground  of  faith,  thecom.mandof 
God  enjoining  you  to  believe  is  rQved.\ed,  God's  good-will  to  man 
upon  earth  is  revealed ;  thefe  are  the  things  that  belong  to  you,  and 
therefore  meddle  you  with  thefe,  and  let  not  the  Devil  and  your 
own  ill  heart  together  brangle  and  confound  you,  by  telling  you 
that  you  do  not  know  if  you  be  ele6led,for  that  moment  you  come 
within  the  bond  of  God's  covenant,  you  may  knozv  your  election,  &  that 
God  hath  loved  you  with  an  everlafling  love :  And  no  other  way  can 
you  poflibly  know  it.  Butbefides  all  this,  let  me  tell  you,  that 
God's  promife  regillered  in  his  word,  is  but  an  extraft  of  the  eter- 
nal 


fiirrotinding     the     T  ii  rone     of     Grace.  679 

nal  chought  and  purpofe  of  his  heart ;  fo  that  by  believing  his  pro- 
mif«  immediately  you  may  know  that  you  are  the  called  according 
to  his  purpofe. 

But  may  the  finner  fay,  tho'  there  be  no  bar  on  God's  party  yet 
there  are  many  bars  and  impediments  on  my  part.  I  fliall  endeavour 
to  roll  away  thefe  alio,  by  anfwering  the  following  objections  of 
unbelief. 

Obje6lion  i .  I  am  a  poor  un-wortby  creature,  I  dare  not  think  of  med- 
dling with  God's  Covenant.  yJnfwer.,  It  is  a  bailard  devilifli  humility, 
that  keeps  you  from  believing,  for  the  more  unworthy  you  are  of 
the  grace  and  favour  of  God,  the  more  fit  you  are  fox  receiving  the' 
grace  of  God  at  a  throne  of  grace  by  Virtue  of  the  covenant  of 
graces  grace  is  only  calculated  for  the  unworthy  finner,  and 
not  for  thefe  that  think  themfelves  worthy  of  it. 

Obje6l.  2 .  My  fins  are  like  the  great  mountains.,  and  I  fear  the  grace 
of  Godwin  never  level  them.  Jnfiv.  Take  hold  of  God's  covetiant 
and  you  (liall  find  thefe  mountains  removed,  &  cafl;  into  the  midfl 
of  the  fea.  Jfa.  i.  18.  Come  and  let  us  reafon  together,  faith  the 
Lord,  timigh  your  fins  be  as  fcarlet  and  crimfom,  I  ivill  make  them 
i\)bite  as  fno'X  and  as  wool. 

Obje6l.  3. 1  want  a  law-work  f  lam  not  weary  and  heavy  laden,  and 
therefore  am  not  fit  to  take  hold  of  God's  covenant.  Anjw.  If  thou  think 
to  make  a  law- work  &  humiliation  a  price  in  your  hand  to  recom- 
mend you  to  Chrid^  and  fit  you  for  him  ,•  I  tell  you,  that  inflead  of 
fitting  your  felf  for  Chrift,  you  are  building  up  a  wall  between 
Chrift  and  you,  that  you  fliall  never  get  over.  If  you  fee  an  abfo- 
lute  need  of  Chrift,  and  that  you  are  undone  without  him,  do  not 
flandtofeek  more  law- work:  for  that  moment  you  clofe  with 
Chrifl  by  virtue  of  the  covenant  of  grace,  the  law  hath  gotten  its 
en  d,  Chrift  being  the  end  of  the  law  to  every  one  that  helieveth.  It  is  the 
weary  and  heavy  laden  are  called,-  but  that  is  not  to  exclude  o- 
thers,  who  cannot  find  thatdifpofition  in  themfelves;  and  they 
are  mentioned  in  particular  in  the  call,  becaufe  they  are  moft  rea- 
dy to  exclude  themfelves  from  having  any  concern  in  Chrifl  or 
his  covenant. 

Object.  4.  lam  afraid  to  take  hold  of  God's  covenant,  in  cafe  I  turn  a- 
^ay  from  his  commandmejits,  and  fo  render  nnfelf  unworthy  of  a  cove- 
nant relation  to  him.  /Inf.  If  you  really  take  hold  of  his  covenant, 
the  grace  of  his  covenant  will  keep  you  in  the  way  of  his  com- 
mandments, Jer.  32.40.  /  wHl  make  aneverlafiing  covenant  with 
them,  that  I  will  never  turn  away  from  them  to  do  them  good,  but  I 
will  put  my  fear  in  their  hearts,  and  they  /ball  not  depart  from  me. 

Obj.s.  I  am  afraid  to  take  hold  of  God's  covenant,  in  cafe  that  Ine- 

V  V  4  vcr 


\ 


"<)8o  The    Rainbow    of    the    Covenant 

'^cer  he  able  to  bear  the  crofs :  I  imll faint  in  the  day  of  adverfity,for  my 
Jlrengtbis  finall  Jnf.  Do  not  fear  that,  for  he  that  fits  on  the 
throne  has  faid  in  his  covenant,  that  when  thou  pajfeft  through 
the  water f  he  ivill  be  ivith  thee,  and  thro'  the  rivers  they  fjall  not  o- 
verflow  thee ;  ivhen  thou  pajfeft  thro'  the  fire,  thoupoalt  not  be  burnt  ^nei- 
ther fhall  the  flame  kindle  upon  thee.  His  prefence  fliall  go  with  thee 
to  the  hotteil  furnace,  and  unto  the  deep  waters  of  Mara;  and 
if  fo,  there  is  no  fear  but  thy  head  fliall  be  carried  above. 

Obj.6. 1  have  formerly  endeavoured  to  take  hold  of  God's  covenant; 
but  I  have  played  the  harlot  mtb  many  lovers  fence  that.  Anf  Renew 
thy.  hold  of  the  co  venant,for  the  grace  ofGod's  covenant,the  rain- 
bow about  the  throne,is  flill  pointing  thee  out  as  it  were  by  name, 
Jer.  3. 1.  Tho'  thou  haft  played  the  harlot  with  many  lovers,  yet  return 
again  to  me,  faith  the  Lord. 

Obj.  7.  Bat  I  have  a&edas  a  rebel  againft  heaven,  I  have  been  wag- 
ing war  again  ft  God,  and  will  ever  he  allow  me  to  meddle  with  his  cove- 
nant, or  come  within  the  verge  of  this  rainbow  ?  For  Jnf.  fee  Pfal.  68. 
18.  where  we  are  told  concerning  him  that  fits  upon  the  throne 
of  grace  within  the  rainbow ;  He  received  gifts  for  men,  yea  even  for 
the  rebellious.  That  the  Lord  God  might  dwell  among  us.  See  al  fo,  Ifa. 
55.7.  Let  the  wicked  forfake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  turn  to  the  Lord,  for  he  will  have  mercy,  and  to  our  God  for 
he  will  abundantly  pardon. 

Obj.  8. 1  want  power  to  take  hold  of  the  covenant,  I  want  power  to  be- 
lieve in  Chrift  by  virtue  of  the  covenant.  Jnf.  He  that  fits  upon  the 
throne  with  the  rainbow  about  it,  is  faying,  I  will  give  power  to  the 
faint,  and  increafe  ftrength  to  them  that  have  no  inight ;  yea,  he  has 
j"iid  that  he  will  inake  thee  willing  by  the  day  of  his  power ;  and  if  he 
has  given  thee  the  will  to  believe,  there  is  no  fear  of  the  want  of 
power,-for  he  that  works  the  willhy  his  covenant,he  has  ingag'd  to 
work  the  do  alfo;  he  works  in  us  both  to  will^to  do  ofhisgoodpleafure. 

Obj.  9.   Ton  are  always  fpeaking  of  the  bow  of  the  covenant,  but  I  • 
■would fain  fee  it ;  Lhavefeen  the  natural  bow,  but  the  rainbow  of  the  co- 
venant is  invifihle.  Jnf  It  is  ftrange  not  to  fee  it  when  you  have  it 
in  your  hand,  the  old  and  new  teltament  is  the  rainbow  that  I  am 
fpeaking  of;    the  rainbow  is  at  this  moment  fliining  upon  you  in  a 
preached  gofpel.     O  remember  that  awful  word,  2  Cor.  4.  3, 4.  If 
cur  g  ofpel  be  hid,  it  is  hid  to  them  that  are  loft ;    in  whom  the  God  ofthis 
world  hath  blinded  the  minds  rfthem  that  believe  not,  left  the  light  of  the 
glorious  gofpel  of  Chrift,  zvbo  is  the  image  of  God,fIjouldf]jine  unto  them. 
01: j.  1  o.  /  am  afraid  of  being  one  of  theft,  from  whom  this  rainbovj 
is  hid,  andfo  am  loft  for  ever.    Jnf.  If  thou  doefl  not  fee  it,  I  ask  art 
thou  longing  to  lee  it  ?  If  fol  can  tell  you  for  good  news,thou  (bile 

fee 


furrounding    the     Throke    cf    Grace.  68  i 

feeiteYelong^fGrhefatisfieth  the  longing  foul,  and  fillet  h  the  hungry 
foul  with  goodnefs ;  and  then  he  that  fits  on  the  throne  has  faid,  that 
he  will  open  the  blind  eyes  ^  and  turn  thee  from  darkncfs,  that  thou  llialt 
behold  the  glory  of  the  Lord,  and  the  excellency  of  our  God. 

Thus  I  have  endeavoured  to  roll  away  all  the  ini pediments  I  can 
think  upon,  that  you  may  be  encouraged  to  come  wit  bin  the  how 
that  is  about  the  throne  of  grace.  What  are  you  refol  ved  to  do  ?Wil  1 
you  come  within  the  bow  of  God's  covenant  or  not  ?  I  would  fain 
expoftulate  the  matter  with  you;  what  will  you  do  in  the  day  of 
death,  if  you  come  not  within  this  rainbow  ?  What  will  you  do  in  the 
day  of  reckoning,  when  (landing  before  the  bar  of  God  ?  IVbither 
willy  ou  flee  when  rocks^  mountains  refufe  to  fall  on  you  to  hide  you  from 
the  face  of  the  lamb  ?  O  firs,  there  is  no  lliunning  the  deluge  of  di- 
vine wrath,  but  by  taking  hold  of  the  covenant  and  ohhefaitbfulncfs 
ofGodingaged  therein;  the  whole  creation  cannot  help  you,  if 
you  do  it  not,  but  you  muft  lie  under  the  fiery  mountains  of  God's 
wrath  for  ever  ,•  for  he  that  believeth  not  is  condemned  already,  and  the 
wrath  of  God  abideth  on  him. 

But  I  cannot  think  ofparting  with  you  upon  mount  Ebal  or  Si' 
NAi;  zndtherehi'e  let  me  befeech  you  by  the  mercy  of  God,  by  allthe 
hleffings  of  his  covenant, by  the  blood  and  bowels  ofaGod  of  love  inChrifty 
by  all  the  glory  of  heaven  and  eternity  y  that  youcomewithin  thecom- 
pafs  of  the  rainbow  that  is  about  the  throne.  O,  fay  you,  with 
my  whole  foul  I  would  take  hold  of  God's  covenant  and  his  faitli- 
fulnefs  engaged  therein,  but  will  you  give  us  your  advice  as  to 
this  matter.     An  anfwer  to  this  l^ads  to  the 

Lafl:  thing  propofed,  which  was  to  o^e.\'  d.  few  advices  in  order 
to  your  improving  the  rainbow  of  the  promife  or  covenant  for  your 
fafety  againfi:  the  deluge  of  wrath. 

1 .  Study  to  be  firmly  perfwaded  of  your  mi  [cry  and  loft  ft  ate, with- 
out Chrift,  &  while  without  the  confines  of  the  bow  that  furround;> 
his  throne.  Till  you  fee  your  lofi:fi:ate  by  the  breach  of  the  cove- 
nant of  works,  you  will  never  take  hold  of  a  covenant  of  grace  : 
and  therefore  be  firmly  perfwaded,that  by  nature  }W^  are  wretched, 
miferable,  blind,  poor  and  naked :  But  now  if  you  have  come  to  this 
perfwafion,  you  muft  not  refi:  content  here,  for  many  ha\c  pc- 
riilied  in  this  place  of  breaking  forth  of  children;  and  therefi:^re, 

2.  Be  firmly  perfwaded,  that  there  is  relief  for  you  in  Chrift',  and 
in  tne  new  covenant  whereof  he  is  the  glorious  head;  howc\'cr 
bad  thy  condition  is  there  is  relief  for  thee  in  Chrifi-  ,•  fur  he  is  all 
in  all.  Is  thy  Rate  a  fl:ate  of  fin  ?  Well,  Chrifi;  is  the  faviour  of 
none  but  finners.  Is  thy  ftate  a  fiiate  of  difiance  .from  God  ? 
Well,  he  came  to  bring  us  near  by  his  own  blood.     Is  ih  v  (late  a  ftat  e, 

of 


682  The    Rainbow    of    the    Covenant 

of  enmity  and  war  againft  heaven?  Well,  his  work  is  to  recon- 
cile God  and  man,  to  fatisfy  juftice,  and  to  flay  the  enmity  of  the 
heart ;  he  breaks  down  the  wall  of  partition,  diud  brings  both  parties 
unto  one.  Is  tliy  ftateahopelefsftate?  Well,  he  is  the  hope  of  all 
the  ends  of  the  earth.  Is  it  a  ftate  of  darknefs  ?  He  is  the  light  of 
the  world.  Art  thou  in  an  impotent  ftate?  Heisthe  ftrength  of  the 
poor,  and  of  the  needy.  Art  thou  in  a  flate  of  bondage  ?  He  proclaims 
liberty  to  the  captive,  and  the  opening  oftheprifon  doors  to  them  that  are 
bound.  Art  thou  CLirfed?  He  came  to  redeem  from  the  curfe.  Art 
thou  dead  in  fin,  dead  by  thelaw  ?  Well,/;*?  died  that  we  might  live  ; 
and  though  thou  be  dead,  yet  thou  /halt  live,  if  you  believe  in  him.  So 
that  I  fay  there  is  that  in  Chrifl  which  meets  with  the  condition  of 
the  finner,  let  his  cafe  be  ever  fo  bad,  if  he  be  on  this  fide  of  hell. 
Now,  I  fay,  beperfwadedofall  this,  be  alTured  of  it,  that  there 
is  help  laid  upon  this  mighty  redeemer,  and  that  he  is  indeed 
able  to  fave  to  the  very  uttermofl:. 

3.  Beperfwadedthatther^iK^oiy,  that  is  firroiinding  the  throne 
€f  grace  is  pointing  to  you,-  I  mean  that  the  covenant  of  grace, 
or  promife  of  help,  relief  and  reft  thro'  Chrift  is  left  to  yon,  and  di- 
reftedorindorfed  to  you  in  particular,  and  that  it  belongs  to  you 
as  a  thing  you  may  claim  without  any  'vicious  intromiffion.  This 
isabfolutely  necefi^ary,  fori  can  never  trull  toafecurity,  which 
meantime  I  think  or  imagine  is  granted  to  another  man,  and  not 
to  myfelF.  Can  Ipurfue  upon  a  bond  granted  in  another's  man's 
Daxne,  and  not  in  my  own  ?  O,  fay  you,  //  1  tho't  I  had  a  right  to 
the  covenant  or  promife  of  God  in  Chrift,  I  would  believe  it,  and  rejoice* 
Well,  to  eftablifli  you  in  the  faith  of  this,  know  O  finner  for  thy 
encouragement,  i.  The  covenant  and  promife  is  indorfed  or 
direfted  to  thee,  as  if  thou  were  named  by  name  and  firname,  like 
a  letter,  when  it  is  backed  to  a  man  ,*  when  he  reads  the  back  of 
the  letter,  and  finds  it  dire6led  to  him,  he  breaks  the  feal  of  it,  and 
claims  all  that  is  in  it,tho'  it  were  a  fecurity  for  millions  of  gold  and 
filver.  2.  Thou  hail  already  gotten  thefealof  the  covenant  in  bap- 
tifm ;  and^vould  God  allow  the  feal  of  his  covenant,  and  yet  will 
thou  fay  thou  haft  no  claim  to  intermeddle  with  the  covenant  it- 
felf?  3.  God  has  put  his  covenant,his  confirmed  teftament  in  thy 
hand,  as  acharter  for  eternallife,  and  commanded  thee  to  readit, 
fearch  it,  truft  to  it  for  a  happy  eternity :  and  yet  wilt  thou  fay 
thou  haft  no  claim  to  the  covenant,no  right  to  take  hold  of  it  ?  And 
therefore,  I  fiiy,  be  pt.Tfvvaded  that  you  h^ve  a  good  claim  to  the 
covenant  of  grace  and  promife ;  the  promife  is  to  you  and  your  feed.  You 
may  readily  fay  to  me,  that  by  this  means  God's  promife  is  made 
to  the  reprobate,  as  well  as  totheele6t  in  the  vifible  church.   I 

anfwer 


fiirroimd'mg    the    Throne     0/    Grace  683 

anfvver  with  the  learned  and  pious  Rutherford, T/ja?  the  reprobate 
bath  as  good  a  revealed  warrant  for  beluving  as  the  eled;  have.  If  God's 
covenant:  and  promife  were  not  tcrall  in  common  wiihin  the  vifi- 
ble  church,  and  if  his  faitbfulnefs  were  not  engaged  in  the  promife 
tendred  to  them,  how  is  it  poflible  that  unbelievers  could  be  faid 
to  make  God  a  liar  by  not  believing  bis  promife^  or  tbe  record,  in  ijohich  he 
has  given  to  us  eternal  life  in  his  Sonjefus  Cbrifl.  You  may  agai  n  ob- 
ject and  fav,  if  God's  promifeswere  made  to  the  reprobate,  then 
it  would  follow  that  his  faithfulnefs  would  fail  if  he  did  not  fulfil 
his  promife  to  them.  I  anfwer,  we  are  to  diflinguifli  between  the 
promife  in  the  exhibition  of  it  in  the  word,  and  in  the  effedlual  appli- 
cation of  it  by  the  fpirit ;  in  the  firft  of  thefe  refpefts  it  is  made  to 
allwithoiit  exception  of  eledt  or  reprobate ;  and  that  the  promife  is  not 
madeeffedlual  to  the  reprobate,  will  no  more  infer  the  want  of 
faithfulnefs  in  God,  than  a  man's  not  marrying  of  a  woman  after 
he  has  pad  his  promife  to  her,  when  yet  flie  refufeth  to  confent  to 
the  bargain. 

4.  Be  perfwaded  that  this  covenant  of  grace  and  promife  is  a  good 
and  noble  fecurity,  and  that  it  is  able  to  bear  thy  weight.  You 
heard  in  the  doftrinai  part,  how  much  the  faithfulnefs  of  God  is  enga- 
ged in  the  covenant.  Pray  do  not  forget  it ;  he  has  fubfcribed  it, 
attefted  it,  fealed  it,  regiftered  it :  In  a  word  he  has  given  all  im- 
aginable advantage  for  believing,  and  takes  off  all  imaginable 
pleas  for  unbelief., 

5.  Be  much  in  viewing  thefe  great  and  glorious  blejjlngs  that  lie 
within  the  covenant,  within  the  verge  of  the  bow  that  is  about  the 
throne :  Of  which  I  gave  you  an  account  upon  the  third  head  pro- 
pofed,  in  profecuting  of  this  exhortation.  What  thinkeft  thou  of 
having  Jehovah,  Father,  Son  and  Holy  Ghoft  for  thy  God,  and 
portion  forever?  What  thinkefb  thou  of  a  fealed  pardon  and  in- 
demnity for  all  thy  fins  ?  What  thinkefi;  thou  of  being  an  heir  of 
God,  and  a  joint  heir  voith  Cbrifl  1  What  thinkefi:  thou  of  the  inheri- 
tance, that  is  incorruptible  andimdefiled,  which  fadeth  not  away  ?  Yet 
all  thefe  lie  within  the  circle  of  the  bow  of  the  covenant.  No"w,I  fay, 
keep  your  eye  upon  thefe,  that  you  may  be  encouraged,  orfi:ir- 
red  up  to  prefs  towards  the  a6lual  poffeffion  of  thefe  glorious 
hlefjlngs  by  coming  within  this  blefled  bow. 

6.  Take  a  view  of  all  thefe  great  and  glorious  blejjlngs,  as  lying 
in  the  hand  of  him  that  fits  upon  the  throne,  ready  to  be  given 
out  to  every  one  that  believes  in  him  by  virtue  of  the  covenant. 
O  hear  him  that  fits  on  the  throne  crying  to  all  finners,  to  a  whole 
perilhing  world ;  Wbofoever  believeth  in  me,  flMllmt  perifJj,  but  have 
evcrlafiing  life.     Wbofoever  ivill,  la  him  come,  and  take  of  tbe  water 


684  '^^^^    Rainbow    of    the    Covenant 

of  life  freely,  lliis,  I  fay,  be  perfwaded,that  all  the  bleflfings  of  che 
covenanc  are  ready  in  his  hand  to  bediftributed  and  communi- 
cated to  every  one  that  comes  to  him. 

7.  Being  firmly  perfwaded  of  all  thefe  things,  (tudy  to  refl, 
and  lay  the  weight  of  thy  finking  foul  upon  the  veracity  and  faith- 
fulnefsoi  a  promifingGod  inChrift;  You  know  what  it  is  to  lay 
weight  upon  an  honefl  man's  word,  who  you  are  perfwaded  x/ill 
not  fail  you ;  fo  lay  weight  and  fi:refs  upon  the  promife  of  God,  up- 
on his  fait hfulnefs  ingD^ged  in  the  covenant,  being  fully  perfwaded 
that  what  he  has  pro7/i?yi?^,  heis  bothable  and  willing  to  perform. 
O  firs,  trufi:  in  liim,  let  his  truth  be  your  fliield  and  buckler,  for  he 
is  truth  itfef:  Faithfulnefs  is  the  girdle  of  his  loins;  hang  by  this 
girdle,  and  fay  with  David,  In  his  word  ivilll  hope.  Remember  the 
"jjordf  on  which  thou  hajt  caufedthy  fervant  to  hope.  And  if  thou  do 
fo,  thou  flialt  not  be  difappointed  ,•  The  faPfion  of  this  world  paf 
fith  away,  but  the  zvord  of  the  Lord  endureth  for  ever. 

8.  If  you  have  thus  entred  within  the  boiv  of  the  covenant,  go  for- 
ward to  the  throne  and  him  that  fits  on  it^whofe  appearance  is  like 
a  Jajperund  Sardine  ft  one  iox  brightnefsand  glory;  purfuehim  at 
his  own  throne :  plead  the  adlual  outmaking  and  accomplifliing  of 
his  promife,  for  this  is  God's  fliated  and  ordinary  Vv^ay  appointed 
in  his  v/ordj  Ezek.  36.  37.  compared  with  f.  25,  26,  27.  There 
God  makes  a  great  many  promifes,  and  after  all  he  adds,  for  thefe 
things  will  I  be  cnquiredof  by  the  boufe  of  Israel,  that  I  may  doit  for 
than :  Only  when  you  come  to  the  throne  and  plead  the  promife, 
take  care  that  you  do  not  expe6l  the  accompli  fhment  of  the  promife 
for  your  own  pleading :  But  upon  the  account  of  his  own  faithfui- 
nefs,  engaged  in  his  own  covenant  of  grace.  Bun,  may  you  fa}',  I 
liave  neither  skill  nor  confidence  to  plead  the  promife.  lanfwer, 
it  is  very  true,  you  have  no  skill  to  manage  at  his  throne.  And 
therefore  I  give  you 

A  9?/;  advice,  put  the  promife  of  the  covenant,  which  you  feek  the 
accomplifliment  of  in  the  hand  of  your  advocate,  that  he  may 
plead  it  for  you  :  fVe  have  an  advocate  with  the  father,  Jefiis  Cbrift 
the  righteous  ydindthei'eiorein  your  approaches  to  the  throne  be- 
ware of  neglefting  him  ,*  for  he  hath  made  us  accepted  in  the  be- 
loved; depend  much  upon  his  skill  and  hisintereftin  the  court. 
He  has  his  father's  ear,  and  his  father's  commiflion  to  make  inter- 
celTion  for  the  tranfgrefilbrs.  The  father  fiiys  to  him,  Jsk  of  ?ne, 
and  I  will  give  thee  the  heathen  for  thine  inheritance,  andtheuttermofi 
erJ  of  the  earth  for  thypofjefjlon.  So  that  however  great  your  fuits 
at  the  throne  of  grace  are,  you  have  no  reafon  to  fear,  ifyouim- 
pioy  this  glorious  advocate  &  days-man;  and  in  doing  fo,  do  not 

doubt 


fiivfounding  the  Throne    of    Grace.  C'gj 

doubt  of  fLiccefs  :    But  ask  in  faith,  nothing  Wiiver  big:    Drav^near 
ivitha  true  heart,  in  full  ajfurance  of  faith. 

lo.  When  you  have  done  all  this, yon.  mod:  wait  for  the  accom- 
plilliment  and  outmaking  of  the  promife  in  a  fenfible  way,  For  he 
that  believeth  does  not  make  hafte.  I  will  look  to  the  Lord,  I  will  wait 
fortheGodof  my  falvation;  my  God  will  hear  me.  Do  not  limit 
thcLord  to  your  time,  but  wait  his  time,i^o/-  the  Lord  is  aGod  of  judg- 
ment.^ he  'voaits  to  be  gracious ^^  therefore  bleffed  are  all  they  that  zvait 
on  him.  Sirs,if  you  have  but  the  promife  of  a  man,  or  bond  of  a  man 
for  a  fum  of  money,  you  will  wait  many  years  before  you  get  pay- 
ment, and  yet  you  will  not  doubt  of  payment,  at  the  end  when  the 
time  comes ;  and  will  you  trufh  and  wait  on  men,  and  will  you  not 
wait  on  your  God  continually?  O  the  Lord  is  good  to  them  that 
wait  on  him,  and  to  the  foul  that  feeks  him.  The  vifion  is  for  an  ap- 
pointed time,  tho'  it  tarry.,  wait  for  it :  For  at  the  end  it  willfpeak,  and  it 
willnot  tarry.  See  to  this  purpofe,  Heb.  lo.  36,  37.  Te  have  need  of 
patience,  after  you  have  done  the  will  of  God^  that  you  fbould  receive  the 
promife.     For  he  that  fhall  come,  will  come,  and  will  not  tarry. 

Having  thus  taken  hold  of  God's  covenant,  and  entred  within 
the  rainbow  that  is  about  the  throne,come  to  morrow  and  get  the  feal 
of  the  covenant  for  the  confirmation  of  your  faith,  that  fo  you  may 
with  the  greatefl;  freedom  intermeddle  with  the  goods  contained 
inyouT  tldQYhv  other' St  ejiament.  Altho'aman  have  a  good  right 
to  an  eftate,  yet  perhaps  he  may  be  loth  to  intermeddle  till  he  get 
infeftment.  Well,  firs,  having  taken  hold  of  the  good  charter,  the 
covenant  ofgrace,!  invite  you  to  come  and  get  infeftment  upon  the 
charter  to  morrow  atGod's  table,where  he  invites  all  his  friends  to 
eat  and  drink  abundantly  of  the  bread  and  wine  that  he  has  mingled. 

I  lliall  conclude  the  whole  of  this  difcourfe  by  offering  a  feCo 
marks,  whereby  ye  may  try  whether  or  no  you  have  really  got; 
within  the  bow  of  the  covenant  which  furreunds  the  throne ;  it  is  true  in- 
deed all  the  members  of  the  vifible  church,  they  bear  a  relation  to 
the  covena.m,  to  them  belong  the  adoption,  and  the  covenants,  and  the 
promifes ;  you  are  externally  in  covenant  by  virtue  of  baptifm,you 
are  profeiledly  covenanted  people.  But  the  queftion  is.  Are  you 
really  within  the  covenant  ?  Have  you  by  faith  entered  within  the  rain- 
bow that  furroundeth  the  throne  ?  The  marks  that  I  offer  fliall  be 
principally  founded  upon  the  context  in  this  chapter. 

I.  l^hzx\x.he  fpirit  oi  the  gxe2it  covenant -head  ih^tilis  upon  the 
throne  has  entred  into  you,  if  you  have  entred  within  the  bow  of 
this  covenant,  orfeen  the  glory  of  him  that  fits  on  the  throne.  We 
find  here  John  was  {irilinthefpiyit,  and  then  hefaw  the  throne, 
and  the  rainbow,  and  him  that  fat  on  it.     O  firs,  I  am  perfwaded 

thac 


686  -The  Rainbow  of  the  Covenant 

that  there  was  never  one  bro't  within  the  bow  of  God's  covenant , 
but  will  be  ready  to  own  that  it  was  he  that  bro't  them.  /  will 
caufe^  them  topafs  under  the  vody  and  iJring  them  under  the  bond  of  my  co- 
venant.  The  ap.oftle  Paul  tells  us,  Phil.  3. 12.  That  hewas appre- 
hended of  Chrift  Jefus  ^before  ever  he  apprehended  him:  So  will  it  be 
with  you,  if  you  be  bro't  within  the  rainbow  of  God's  covenant. 

2.  You  will  be  much  in  admiring  the  throne,  and  the  glory  of 
him  that  fits  on  it,  who  is  here  compared  to  a  Jafper  SindSardine- 

flone.  I  told  you  in  the  explication  of  the  words,  that  this  is  Chrifl:. 
O  have  you  feen  the  glory  of  an  exalted  Chrifl  ?  All  we  with  open 
face,  beholding  as  in  a  glafs  the  glory  of  the  Lord,  are  changed  into  the 
fame  image.  If  you  have  feen  bis  glory  as  the  glory  of  the  only  be- 
gotten of  the  Father^  you  will  be  ready  to  fay,  He  is  indeed  white  and 
ruddy,  fairer  than  the  children  of  men. 

3.  If  fo,  then  you  will  take  great  pleafure  in  beholding  the 
rainboiv  that  is  about  the  throne,  and  rejoice  in  it  as  your  fecurity  a- 
gainfl  the  deluge  of  wrath,  faying  with  David,  This  is  allmy  fal- 
"vation,  that  he  has  made  with  me  an  everlafting  covenant  ordered  in  all 
things  and  fire',  you  will  be  delighted  to  think  on  the  freedom  of 
the  covenant,  the  order  of  the  covenant,  thefurenefs  of  the  co- 
venant, and  its  emerald  colour^  its  perpetual  grecnnefs,  without 
any  variation. 

4.  When  you  look  to  the  rainbow  of  the  covenant,  it  will  fill  you 
with  expe6lation  of  good,  when  you  go  to  the  throne  in  prayer. 
The  natural  rainbow,as  I  laid,  is  the  forerunner  of  a  lliower  to  the 
thirfly  earth  ,•  people  expe6l  it  when  they  fee  the  bow  in  the 
clouds :  So  when  you  fee  the  bow  of  the  covenant,  it  will  give  you 
good  hopes  of  a  fliower  of  the ypfnf'j  influences,  and  that  he  will 
come  to  you  ^x  the  rain,  as  the  latter  and  former  rain  upon  the  earth  : 
And  truly,  firs,  one  great  reafon  why  there  arefo  many  hopelefs 
prayers  among  us,  is,  becaufe  we  do  not  fet  the  eye  of  faith  on 
the  rainbow  of  the  covenant. 

J.  If  ever  you  was  brought  within  therainbow  of  the  covenant, 
you  ha^'e  been  ilriptof  yourown  filthy  rags,^r\d  clothed  with  the 
T^' ' /'rt^  raiment  of  tberighteoufnefs  of  the  fon  of  God ;  for  they  that 
t  the  throne  here  are  faid  to  be  clothed  with  white  raiment , 
i\  4;  CO  then,  I  ask  h« ve  you  be^n  made  to  fee  all  your  own  righte- 
cvfn^f^to  bf  as  filthy  rn^iis,  r-is  a  menflruous  cloth,  as  dung  and  lofs, 
■night  be  found  }n  Chrifl  not  having  your  own  right  eoufnefs, but 
( -■....,  .  viich  is  by  faith  in  Chrijl  V  Is  rhe  i  mguage  of  thy  heart,  Surely 
in  'the  Lord  have  rrighteoi^Jnefs,  in  him  wiill  be  jujlified,  and  in  him 
ahne^ill  I  glory. 

'  6.  If 


furroundmg    the    Throne     of     Grace.  C%-7 

6.  If  you  have  been  whhin  the  rainbow,  brought  "johhin  thehond  of 
the  covenant  J  you  have  had  your  heart  and  eyes  enlightened,  an:i 
warmed  with  the  feven  lamps  of  fire  before  the  throne,  v/hich  are 
explained  to  be  the  fpirit  with  his  various  iniluences,  v'erfe^. 
Tiiefe  are  compared  to  lamps,  becaufe  of  their  ^njightnin'i  ef- 
ficacy, and  lamps  o/yzr^,  becaufe  of  their  fanftifying,  purifying, 
warming  efficacy  on  the  foul.  Now  try  yourfelves  by  this;  if 
you  be  bro't  within  the  bow  of  the  covenantthat  is  about  the  throne,i\\Q 
Ipirichas  been  in  you  a  fpirit  ofwifdom  and  revelation  difcover- 
ing  the  things  of  God  to  you  in  a  divine  luflre ;  and  like  fire  they 
have  purified  you  in  fome  meSfure  from  the  drofs  of  fin, and  made 
your  heart  to  burn  within  you,  like  the  difciples  going  to  Emaus,  and 
like  a  lamp  theyferveto  dire6t  you  in  the  way  of  truth  and  holi- 
nefs ;  the  voice  of  the  fpirit  is,  This  is  the  %my,  walk  ye  in  it. 

7.  li'^ouhehxou^t  within  the  rainbow  of  the  covenant,  you  will 
be  frequently  bathingyour  polluted  foulsinthefeaofglafs,  that 
is  before  the  throne, fpoken  of  in  the  6th  verfe.  Interpreters  think 
that  there  is  an  allufion  here  to  the  large  vefi^els  in  the  temple  and 
tabernacle,  in  which  the  priefl:sufed  to  wafii  themfelves  before 
they  offered  facrifices,  called  zfea  ofglafs,  becaufe  of  the  tranfpa- 
rent  purity  of  him  whofe  blood  it  was:  I'hey  that  are  come  by  faith 
to  Jefus  the  mediator  of  the  new  covenant,  they  are  alfo  come  to  the 
blood  of  fprinkling,  in  order  to  the  cleanfing  of  their  fouls  from  fin 

rand  from  uncleannefs ;  you  will  fee  a  continual  need  of  this  blood  to 
purify  your  perfons  and  a6lions  from  every  thing  that  defiles. 
8.  If  brought  within  the  rainbow  of  the  covenant,  you  will  be  much 
taken  up  in  celebrating  the  praifes  of  God's  holinefs,  and  adoring 
him  upon  this  account.  1'hey  that  are  about  the  throne,  f.  8. 
They  cry,  Holyy  Holyy  Holy  Lord  God  Almighty,  which  was,  and  is, and 
is  to  come.  Now  try  yourfelves  by  this.  Can  you  love  God,  adore 
and  celebrate  his  praifes,becaufe  of  his  unfpotted  holinefs  and  pu- 
rity, which  cannot  behold  iniquity  without  abhorrence  ?  This  I  take  to 
'^e  one  ofthefweetefl&furefl  marks  ofa  true  believer  andfaint, 
which  does  diflinguifli  him  from  all  hypocrites  in  the  world.  A 
hypocrite  may  come  the  length  to  love  and  adore  the  divine  ma- 

»-'  jelly,  becaufe  o^hisgreatnefs,  becaufe  of  his^cioi/2^/r,becaufe  of  his 
mercy ;   but  I  do  not  think  that  they  can  love  and  praife  him,  be- 

♦caufe  of  his  holinefs  and  hatred  of  fin.  No  this  argues  a  feraphick 
and  angelick  fpirit ;  for  the  Angels  cover  their  fiices  cvying,FIoly, 
Holy,  Holy  Lord  God  of  Hojls,  Ifa.  6.  Now  is  this  the  difpofition 
of  thy  foul  ?  Can  thou  fay  with  DAViD,Pfal.  30. 4.  Sing  to  the  Lord, 

'  0  ye  Saints  of  his,  and  give  thanks  at  the  remembrance  of  his  holinefs  ? 

.  And  Ifa.  1 2.  at  the  clofe.  Shout,  O  daughter  of  Zion,  for  great  is  thy 
holy  one  of  Israel,  in  the  midjt  of  thee  ?  9.  You 


€SB  The    Rainbow    cf    the    CovENANt^^fc. 

9.  You  wiil  equally  adore,  worfJjjp  2in&admire  all  the  three  per- 
fonsof  checver  blejjld  trinity  sls  one  God.  So  dothcy  that  area- 
bout  the  throne  ,•  tliey  cry  Holy  Father,  Holy  Son,  &  Holy  Spirit,  and 
thefe  are  but  one  Lord  God  Almighty  ,'vohicb  -was,  and  is,  and  is  to  come. 
Faith  takes  up  God  according  to  the  revelation  that  he  has  made 
oFhimfeir,  conlldered  perfonally  or  elTentially,  and  it  cannot  en- 
dure any  thing  that  derogates  from  the  glory  of  any  of  the  bleiled 
three  m  one  and  one  in  three.  You  that  are  not  flruck  with  horror 
attheblafphemy,  that  is  uttered  againfltheSon  of  God  this  day 
in  our  church,  asif  he  were  only  a  fubordinate  deity,  inferior  to 
the  Father,  you  were  .never  yet  ivithinthe  compafs  of  the  rainbom 
that  goes  about  the  throne  on  which  he  fits  ;  for  they  that  have  been 
there  they  have  feen  him  to  be  the  fame  in  fubftance,  equal  in 
power  and  glory  with  his  eternal  father,  to  be  the  Lord  God  Al- 
mighty as  well  as  the  Father,  the  brightness  of  his  glory,  and  exprefs 
image  of  his  perfon.  And  the  concerns  of  his  glory  will  go  nearer 
your  heart  than  any  private  concerns  of  your  own,  tho'your  ho- 
nour were  laid  in  the  dud. 

10.  If  ever  you  have  been  within  the  rainbow  of  the  covenant 
that  furroundeth  the  throne,  then  I  am   fure  you  will  be  very 
concerned  to  have  the  crown  pulled  off  the  head  of  felf,  and 
fet  it  upon  the  head  of  him  that  fits  upon  the  throne  of  grace, 
■f.  10.  They  that  are  about  the  throne,  they  caji  their  crowns  before 
the  throne,  faying.  Thou  art  worthy,  OLord,  to  receive  glory,  honour  and 
power.     Ofirs,  if  ever  you  werebro't  within  the  rainbow  of  tlj 
covenant  of  grace,  you  will  not  facrifice  to  •}  our  own  net,  or  burn  ir. 
cenfe  to  your  own  drag,  you  will  not  attribute  any  or. the  le'aft  part  ot 
your  falvation  to  your  felves,  to  your  own  holinefs,  goodnefs,  di- 
ligence, frame,  or  any  thing  elfe ;  no,  no,  you  will  tread  every 
thing  under  your  feet,  that  dares  to  ufurp  the  room  of  Chrift,  and 
be  ready  to  fay,  not  unto  us,  not  unto  us  but  to  thy  name  be  the  glory. 
Ohe  IS  the  Lord  my  right eoufnefs,  he  is  the  glory  of  my  flrength,in 
his  right  eoufnefs  will  I  be  exalted,  and  I  refolveto  (land  an  eternal 
debtor  to  grace,  grace  reigning  thro'  imputed  righteoufnefs  to  e- 
ternal  life  by  Jefus  Chrifl:  my  Lord.  Worthy,worthy  is  he  to  weai: 
the  crown,  to  fit  on  the  throne,  and  to  fway  the  fcepter  for  ever : 
O  \ttKing  Jefus  2in^Q,  and  let  his  enemies,  be  fcactered  and  flee 
before  him. 


FINIS. 


^".\-^^yf^^^^ 


